Class 
Book. 



# * V * ^ i 



% 



THE 



CHRISTIAN'S OWN BOOK. 



mm jut a tiojvs 



DRAWN FROM 



THE PIETY OF FORMER AGES 



WITH AN 

INTRODUCTORY ESSAY, 

BY 

STEPHEN H. TYNG, A. M., 

RECTOR OF ST. PAUl/s CHURCH, PHILADELPHIA, 



PUBLISHED BY GEORGE, LATIMER & CO. 
No, 13 South Fourth Street. 

NEW-YORK: SWORDS, STANFORD & CO., J. LEAYITT, DANIEL APPLETON. 
BOSTON : STIMPSON & CLAPP, CROCKER & BREWSTER. 
BALTIMORE : ARMSTRONG & PLASKITT. 



1832. 



Eastern District of Pennsylvania, to wit, 

******* £ e remembered, that on the fifth day of OcioDer 
% L. S.J anno domini one thousand eight hundred and thirty-two. 
******! GEORGE, LATIMER 6z CO., of the said District," have 

deposited in this office the title of a Book, the title of which is in the 

words following, to wit : 

"The Christian's Own Book. Meditations drawn from the Piety 
of other Ages. With an Introductory Essay, by Stephen H. Tyng. 
A. M., Rector of St. Paul's Church, Philadelphia." 

The right whereof they claim as proprietors, in conformity with an 
Act of Congress, entitled " An Act to amend the several Acts respect- 
ing copy-rights 

FRANCIS HOPKINSOX. 

Clerk of the District 



WILLIAM STAVELY, PRINTER. 



TABLE OF CONTENTS. 







PAGE 


Introductory Essay, 


V 


Meditation I. 


Accountability to God, 


1 


n. 


The Misery of Unregenerate Man, 


■ 4 


in. 


Reformation of Life, - 


7 


IV. 


Self-accusation, - 


- 10 


v. 


Lamentation for Prayer Unanswered, 


14 


VI. 


Address to the Father through the Son, - 


- 17 


vn. 


The Son's Sufferings represented to the Father, 


19 


vm. 


Man the Cause of Christ's Sufferings, 


- 21 


IX. 


Application of Christ's Death, 


25 


X. 


Dependence upon the Holy Ghost, 


- 29 


XI. 


The Word made Flesh, 


31 


XII. 


The Father's Love, 


■ 35 


XIII. 


Thanks to God for Redemption, 


40 


XIV. 


Address to the Saviour, - 


- 43 


" . XV. 


The Converted Soul the House of God, 


47 


XVI. 


Longing for Heaven, 


■ 50 


xvn. 


Miseries of the Present Life, - 


52 


« xvm. 


Happiness of a Future Life, 


■ 54 


XIX. 


Succour in Present Trouble, - 


58 


XX. 


The Heavenly Jerusalem, 


■ 60 


XXI. 


The Praise of God, - 


64 


" XXII. 


The Vision and Enjoyment of God, 


■ 68 


" XXIII. 


The Holy Trinity, - 


73 


■< XXIV. 


God the True Life, 


76 


XXV. 


Zeal in the Praise of God, 


83 


" xxvi. 


Love to the Saviour, 


86 


" XXVII. 


Prayer to Christ, .... 


93 


" XXVIII. 


The Day of Adversity, 


106 


" XXIX. 


Pardon of Sins, - 


108 


XXX. 


Divine Protection. - 


115 


" XXXI. 


Intercession for Others, - 


119 


" XXXIL 


Love to Christ, - 


123 







PAGE 


Med. XXXTTI. 


Love, the Vv T ay to Life, 


. 128 


" XXXIV. 


Reasons for Love to God, - 


131 


« XXXV. 


All things made for Man, 


- 136 


" XXXVL 


The Love of God to us, - 


139 


" XXXVII. 


The Enjovrnent of God's Mercies, 


- 144 


" XXXVIII. 


The Privileges of the Gospel, 


149 


" XXXIX. 


The Communications of Divine Grace, 


152 


XL. 


God's Tender Care ... 


- 157 


XT J. 


God's Lons'-surTerins', - 


164 


XLIL 


Resistance of Temptation, 


- 173 


xun. 


Encouragement for Hope, - 


176 


" XLIV. 


Love of God hi the Death of Christ, 


- 183 


" XLV. 


The Promises of God, ■» - 


187 


" XLV1. 


The Almighty Power of God, 


- 193 


" XL VII. 


God's Omniscience, - 


201 


" XLVHI. 


Vv'eakness of human nature, 


- 204 


XLIX. 


Improvement of God's goodness, 


214 


L. 


God's Goodness our Hope in Suffering. 


- 223 


" LI. 


The Methods of God's Grace, 


234 


LII. 


The Knowledge of God, 


- 240 


LIII. 


Man's Vileness and God's Excellence, 


250 


« LTV 


Desires for Future Happiness, - 


- 254 


LV. 


The Pleasure of Meditating upon God, 


261 


LVI. 


The Advantages of Loving God, 


- 267 


LVII. 


Safety in the Death of Christ, 


273 


« hvm. 


The Marks of True Love, 


- 278 


LIX. 


The Happiness of the Saints, 


283 


LX. 


Final Devotion to God, 


- 286 



INTRODUCTORY ESSAY, 



To lead an inquiring sinner in the way to Christ, 
or a renewed soul to more intimate communion with 
him, all lawful means become important, as under the 
divine blessing they have proved effectual. But pro- 
bably no one in the whole list of means of spiritual 
good, is more generally found useful, than the records 
of the experience of those who have heretofore travel- 
led in the road to life eternal. There is an identity in 
the principles of spiritual religion in all ages, and in 
all cases, which renders the personal experience of 
the servants of the living God, in its general points, 
every where the same. So that the history of those 
who have tasted that the Lord is gracious, and the 
results of the operations of his Spirit upon their minds, 
as displayed in their private diaries and meditations, 
become a continually increasing treasure for the 
Church, and a witness living through succeeding 
generations, of the spiritual power of God. This 
source of instruction and guidance in the way of 
refreshment and peace, is beautifully referred to in 
the Song of Solomon. When the Church asks, " Tell 
me, O thou whom my soul loveth, where thou feedest, 
where tbou makest thy flock to rest at noon?" the 



VI 



INTRODUCTORY ESSAY. 



direction given in reply, is " If thou know not, go thy 
way forth, by the footsteps of the flock. 55 The path 
in which others have trodden in every age, is the path 
in which we are also to walk, and " the footsteps of 
the flock," as they are marked before us, will guide 
us to that rest in which it terminates, and which he 
whom our souls love, has provided for those who 
belong to him. 

The natural condition of all men from Adam, as it 
regards their relation to God, and their dispositions 
towards him, is the same — " all have sinned," nay 
" are dead in sins.'* The power by which they are 
renewed to holiness, and enabled to embrace the 
righteousness of God by faith, is also the same — ;i the 
mighty power of the Holy Ghost/ 5 The image and 
character, after which they are new created, is in all 
instances the same divine and spotless image of God. 
And the subject, the principles, and the pattern of 
£race, being thus always alike, the process in which 
this new creation is effected, is in each case the same 
also. The work of divine power and love which is 
accomplished, in bringing one unholy heart to submit 
to God, is but the sample of unnumbered thousands of 
similar divine operations. Each converted sinner is set 
forth as a pattern of divine long-suffering, to them who 
should hereafter believe. And " the footsteps of the 
flock," are found for every successive age, an invalua- 
ble guide in the way of holiness. 

This instrument of spiritual good, the Holy Scrip- 
tures have very extensively displayed and used. A 



INTRODUCTORY ESSAY. 



vii 



large portion of the sacred influence which they are 
made to exercise upon the hearts of the children of 
God. arises from their infallible details of the personal 
experience of his children , in the ages in which they 
were written. Their abstract principles of truth be- 
come living and acting ministers of grace, as they are 
seen embodied in the varied trials and aspects of cha- 
racter, of men of like passions with ourselves, who 
have overcome in all their conflicts, and have entered 
into their rest. The history of David, in connexion 
with the records of his spiritual attainments, in the 
Psalms. — The story of suffering and sorrow which is 
told of the deeply sensitive Jeremiah, united with the 
accounts of the workings of his own mind under the 
influence of grace. — And in a later age, though with 
the same principle, the painful detail of hazard and dis- 
tress which is given of the Apostle Paul, illustrated by 
the history which he presents of the progress of grace 
in his soul, in his various epistles : these, and many 
other similar instances in the sacred writings, are 
found to be of peculiar benefit to the Christian, be- 
cause they are registers of facts, and show not only 
what God can do in the restoration of sinful men, but 
what he actually has done, to make his goodness and 
his power known. These saints of former days, who 
stand up in their place in the divine word, as wit- 
nesses for God, are not peculiarities in his plan of 
grace — no exceptions from his general rule. They 
find the counterpart of their history, in those who have 
tasted the good word of God, and known the grace of 



Vlll 



INTRODUCTORY ESSAY. 



God in truth, in every succeeding generation of the 
Churcli. Accordingly, all that they have written of 
themselves, and of the power of grace upon their 
hearts, remains as a most profitable source of instruc- 
tion to all who have since obtained like precious faith 
with them; — and the Bible continues to be an instru- 
ment of unceasing good : not only because it speaks 
with divine authority, by the inspiration of God, but 
because it relates the wonderful works of God, in the 
conversion and sanctification of so many redeemed 
souls. 

This principle, which renders the inspired record 
of the character and the meditations of men known to 
be the servants of God, so useful to us, even in these 
last days, affixes also an important value to similar his- 
tories of the experience of later servants of God, trans- 
mitted to us from age to age. It is true, that later 
histories can never be guides in the same degree pro- 
fitable, as the stories of the word of truth, because 
there will necessarily be a less degree of confidence, 
in the relations of uninspired men. But then, w r e 
have this more sure word of prophecy, by which to try 
the spirits whether they are of God ; and in proportion 
as we become convinced, that the individuals before 
us have walked in the way of life, will their footsteps 
be found a helpful guide. 

In religious biography, particularly that kind of bio- 
graphy which lays open in a private and free diary 
the intimate workings of the heart, and the state of 
the affections towards God : and in the meditations 



INTRODUCTORY ESSAY, 



IX 



and private exercises of other Christians, when they 
are separated from such matters as are exclusively per- 
sonal in their application, the Christian finds, perhaps, 
the most useful department of religious reading. They 
become particularly interesting and important, when 
the persons before us, have been known and read of all 
men in their day and circle of intercourse, as living 
epistles of Jesus Christ. If we go back through lat- 
ter ages, to the early and present times of the Chris- 
tian Church, and to the lives of the holy and exem- 
plary Christian professors, who lived and acted in those 
times, there is so much confidence resting upon the 
character and professions of men who were disciples 
in the midst of great difficulties, that all the records 
of such, which have been handed down to us, are of 
acknowledged worth, It is comforting and encourage 
ing to us, to find the identity of our religious feelings 
and plans ; to see that their inward trials were like ours; 
their sense of sin equally deep and painful; their con- 
flicts with spiritual enemies as severe; and their dis- 
couragements to perseverance in duty as numerous. 
It is animating to our feeble efforts and desires, to be- 
hold them coming daily anew to Christ for pardon and 
peace ; to witness the simplicity of faith, with which 
they rest upon his sufficiency for their daily strength ; 
to know that they gloried even to the end of life, only 
in the cross of our Lord Jesus Christ, by whom the 
world was crucified to them ; and to see that out of 
weakness they were thus made strong, and became 
conquerors at last, through him that loved them, It 



X 



INTRODUCTORY ESSAY. 



is also calculated to establish our faith in the great 
doctrines of the Scriptures — the Trinity of the God- 
head, the mediation of Jesus, and the power and 
operations of the Holy Ghost — to find them asserted 
and inculcated, in the writings of men so near the 
time of inspiration, in the same forms as they are now 
received by the evangelical Churches of our time. 
These doctrines were with them matters of experience, 
and not of speculation. And it is a remarkable evi- 
dence of their truth, that they are always received as 
the unavoidable result of that operation of God, which 
brings the sinner to a knowledge of himself. No man, 
it is presumed, who knows the power of religion, as a 
vital principle of conduct in a renewed soul, will be 
led to any other permanent result in doctrine, than 
that which the following pages contain. And it is 
only as they are thus known, in the result of personal 
experience of their practical results, that they have an 
abiding and operative influence upon man, and a per- 
manent value in his sight. 

If my reader has followed me through these obser- 
vations, he has arrived at the single object of the pre- 
sent publication. I would in this way assist the fol- 
lowers of the Lord .around me, in leading them forth, 
with the divine blessing, " by the footsteps of the 
flock." The meditations which are here collected, 
have been drawn, as the title-page announces, from 
the piety of former ages. In making the compila- 
tion, I have used no other liberty with the matter se- 
lected, than the correction of language, for the more 



INTRODUCTORY ESSAY. 



satisfactory communication of thought, and the fur- 
nishing of titles to the various extracts which I have 
made. The translations from the original language 
were made by the Rev. George Stanhope, D. D. in the 
early part of the last century. The style and manner 
of expression had become in many places quite obso- 
lete, and required alteration to be made intelligible. 
Thus far only have I allowed myself latitude, that I 
might retain, as entire as possible, the character of 
the original meditations. The present title the pub- 
iisher has furnished. It becomes an appropriate one, 
from the believed accordance of the contents of the 
work with the Holy Scriptures, which should be, in a 
primary sense, the Christian's Own Book. The rea- 
der who feels an interest in the concerns of experi- 
mental piety, will here find details of private religious 
character, that will probably become an accurate mir- 
ror for himself. Should he make this little work his 
companion, it will, under God's blessing, guide and 
instruct him in the way of peace. The footsteps 
which it contains, were left by men who have long 
since gone to their reward. The latest date which can 
be assigned to any of them, record many centuries as 
passed by since their time. Yet the language which 
told the operations of grace upon their hearts, ex- 
presses the feelings of which every one is still con- 
scious, who is brought from the power of Satan unto 
God. To the good of those into whose hands this little 
book may come, it is affectionately devoted, with a 
prayer for God's merciful blessing upon all who shall 



xii 



INTRODUCTORY ESSAY, 



make it their guide to Christ. In several years' use of 
these selections, the editor has found, he trusts, edifi- 
cation and profit, and it is as an humble instrument to 
lead others to nearer communion with the adorable 
Redeemer, that he presents them in this form to the 
Churches of the Lord. S. H. T. 

Philadelphia, October 1, 1832. 



THE 



CHRISTIAN'S OWN BOOKe 



MEDITATION L 

Accountability to God. 

The Lord, even the most mighty God, shail come* 
I know thou shalt appear, and not always keep si- 
lence. Then shall thy glory be seen, then shall 
thy voice be heard, then thy terrors felt by all the 
world; when a fire shall devour before thee, and a 
horrible tempest be stirred up round about thee* 
When thou shalt call to the heavens from above* 
and to the earth, that thou mayest judge thy peo- 
ple. And must our sins, which we now so indus- 
triously conceal, must every aggravating circum- 
stance be then laid open, before so many thousand 
millions of witnesses'? Must I be then upbraided 
before so many troops of angels and saints, with not 
my evil deeds only, but even with the sins of word 
and thought ? Must I stand then helpless and 
friendless before so many judges? Must I be con- 
founded with the reproaches of so many eminent 
patterns of piety and virtue, whose examples I re- 
fused to follow? Must I stand the shock of so many 
witnesses, who will testify against me how often 
their charitable advice hath been given me to no 
purpose, and how ineffectual all the good they did 
was to provoke my imitation ? Blessed God ! what 
shall I have to say, or how shall I find an evasion? 

A 



2 



ACCOUNTABILITY TO GOD. 



The very apprehension racks me at this distance } 
my conscience flies in my face ; and I have this dis- 
mal prospect continually in view. I see, and daily 
lament my danger, and every vicious disposition 
helps to dress up the woful scheme. My secret 
imaginations sting me, my covetousness fetters me, 
pride accuses, envy gnaws and consumes me, lust 
inflames, intemperance shames me, detraction tor- 
tures, ambition supplants, violence and fraud up- 
braid, anger disorders, gentleness makes me secure, 
sloth overcomes, hypocrisy cheats me, flattery 
makes me effeminate, applause and favour vain, 
slander full of anguish. 

These, my great, my only deliverer, these are 
the fierce nations that make war against me : these 
the acquaintance I have been bred up with ; this 
the company I have too much delighted to frequent, 
and with whom I have contracted too great fami- 
liarity. Thus the objects of my love condemn me, 
and to my shame and dishonour. These are the 
friends I have trusted, the teachers I have learned 
of, the masters, or rather the tyrants, to whom I 
have lived in subjection ; the counsellors by whom 
I have been governed, the companions with whom 
I have lived and acted. 

Wo is me, my God, that I have thus long dwelt 
in Mesech, and had my habitation among the tents 
of Kedar. For sure, whatever reason David had, 
I have much greater to lament, that my soul hath 
long dwelt among them that are enemies unto 
peace. But thou, O Lord, art still my hope and 
stay. In thy sight, it is true, shall no flesh living 
be justified. I put not, therefore, any trust in the 
sons of men : for if thou, Lord, shouldest be ex- 
treme to mark what is done amiss, who among them 



ACCOUNTABILITY TO GOD. 



8 



is there, that might abide it ? And therefore, unless 
thou meet the sinner with thy mercy and pardon, 
for what hath been done amiss, there cannot be 
any righteous to be glorified, any qualified for the 
enjoyment of thy presence in glory. 

Therefore, my God and my salvation, I come to 
thee, knowing that thy goodness leadeth to repent- 
ance. How sweet are those words of thine to my 
throat ! yea, sweeter than honey to my mouth, that 
no man cometh to thee except the Father draw 
him, and that him who cometh to thee thou wilt 
in no wise cast out. Since, then, thou hast not 
only instructed me in, but even given me new life, 
by the knowledge of this truth, and thus again 
made me thy own creature ; I do with all imagi- 
nable earnestness, with all the sincerity and zeal 
my heart is capable of, beseech thee, Almighty 
Father, together with thy most dearly beloved Son, 
and thee, O best beloved Son, with thy most holy 
Comforter, draw me, that I may run after thee, 
and be delighted with the odour of thy precious 
ointments. 



( 4 ) 



MEDITATION II. 

The Misery of Unregenerate Man. 

0 Lord, the Word of God, the Word itself God, 
thou art light, and by thee the light was made; 
thou art the way, the truth, and the life, in whom 
is no darkness or error, no vanity or death. With- 
out thee, I put darkness for light, and light for dark- 
ness. Without thee I am filled with confusion and 
mistake, ignorance and blindness. Say to my soul, 
let there be light, that I may discern the light, and 
avoid darkness ; that I may see the way, and be 
delivered from my wanderings ; that I may know 
the truth, and not be deceived by falsehood ; that I 
may attain the true life, and not be swallowed up 
in death. Thou art my Lord, and I will fear thee; 
my God, and I will praise thee ; my Father, and I 
will love thee. Pity this desolate creature, who 
sits in darkness and in the shadow of death, and 
guide my feet into the way of peace, that I may 
go into the house of my God with the voice of joy 
and thanksgiving. For this is the way by which 
I must return from my errors, unto thee the true 
way, even the way of life. 

1 will therefore approach thee, O Father of hea- 
ven and earth, and lay before thee all my state, 
that in the frank confession of my misery I may 
obtain thy mercy. I was reduced to nothing, 
nay, to worse than nothing, and knew it not, be- 
cause thou art the truth, and I was not with thee: 
I was wounded with my transgressions, and felt no 



MISERY OF U]\ T RE GENERATE MAN". 



5 



smart, because thou art the life, and I was not with 
thee. I was brought to nothing, because thou art 
the Word, by whom all things were made, and I 
was not with thee. 

Now what it is to be without the Word, is easy 
to be understood from that description given of 
himself, I am the way, the truth and the life. He 
that is without these, is without the Word; and to 
be without him is evil, because it separates from 
the Author of all good. And I thank thee, O Lord, 
for so far enlightening me with the knowledge of 
thee, and of myself, as to make me sensible, that 
whensoever I forget that which is good, and corrupt 
myself with evil, I am transformed from what I 
was, lose my spiritual life and being, and am cut 
off from thee. Wretch that I was, not to consider 
this before ! How low I fell, and how exactly that 
description of the heathen idols suited the condi- 
tion of my soul ; for this too, during my separation 
from thee, hath ears and hears not, nose and 
smells not, eyes and sees not, mouth and speaks not, 
hands and acts not. In short, is nothing but an 
empty form, the lines and proportions of every part, 
without the use and sensation proper to any of 
them. 

So true it is, that while I was without thee, I 
was not at all ; but fell back into nothing ; blind 
and deaf, and insensible to do good, having no in- 
clination, no knowledge to avoid evil. Hence, had 
my enemies their will upon me ; they stripped and 
wounded, they spoiled and slew me, because I de- 
parted from thee, my light and my defence. But, 
O God of my life, raise me, I pray thee, from this 
death. Look upon me in the day of my trouble* 
and save me from the hand of insulting adver- 

a 2 



6 



MCSERV OF REGENERATE MAN. 



saries. Let them that hate me flee before thee, 
and let me live in thee, and by thee. They saw 
my misery, and had me in derision. They defiled 
thy holy temple with filth and sin, and brought me 
into ruin and desolation. They led me captive from 
one wickedness into another, and dragged me 
through mire and clay. I was a slave, and in love 
with my bondage : blind, and loved darkness rather 
than light ; tied and bound, and fond of my chains ; 
miserable, and knew it not. And all. because se- 
parated from that almighty Word, by which every 
creature subsists, and is preserved. 0 do thou from 
henceforth unite me to thyself; for, when I go from 
thee, I perish : and can no other way be restored 
to being, but by that Power making a new crea- 
ture, which at the first did make me out nothing. 
And, blessed be that power and mercy, which visit- 
ed me when I offended, raised me up when I was 
fallen, taught me when I was ignorant, and gave 
sight to my eyes when I was blind, 



( 7 ) 



MEDITATION III. 

A Prayer j or Reformation of Life, 

Inspire my soul, O Lord my God, with a holy 
desire of thee, my chief, my only good, that I may 
so earnestly desire, as diligently to seek thee, so suc- 
cessfully seek, as to be happy in finding thee ; make 
me so sensible of that happiness in finding, as most 
fervently to love thee: so effectually to express 
that love, as to turn from all my past wickedness, 
by hating and forsaking my former eVil courses, 
and entering upon a conversation exemplarily pious 
for the time to come. 

Give me, O my God, hearty repentance, an hum- 
ble and contrite spirit; make my eyes a fountain 
of tears, and my hands liberal dispensers of alms, 
and unwearied instruments of good works. Thou 
art my King ; reign absolute in my heart, subdue 
and expel thence all rebellious passions; quench 
all the impure burnings of fleshly lusts, and kindle 
in it the bright fire of thy love. 

Thou art my Redeemer, beat down and drive 
out the spirit of pride, and impart to me, in much 
mercy, the treasure of thy own unexampled humi- 
lity and wonderful condescension. 

Thou art my Saviour, take from me the rage of 
anger; and arm me, I beseech thee, with the 
shield of patience. 

Thou art my Creator, root out from me all that 
rancor and malice whereby my nature is cor- 
rupted ; and implant in me all that sweetness and 



8 



REFORMATION OF LIFE. 



gentleness of temper, which may render me a man 
made in thy own image, and after the likeness of 
thy own Divine goodness. 

Thou art my most merciful and indulgent Fa- 
ther, O grant thy own child those best of gifts ; a 
firm and right faith, a stedfast and well-grounded 
hope, and a never-failing charity. 

O my director and governor, turn away from me. 
I beseech thee, vanity and filthiness of mind, a 
wandering heart, a scurrilous tongue, and a proud 
look ; preserve me from the venom of slander and 
detraction, from the itch of curiosity, from the 
thirst of covetousness, ambition and vain-glory; 
from the deceits of hypocrisy, the secret poison of 
flattery ; from contempt of the poor, and oppression 
of the helpless; from the canker of envy, the fever 
of avarice, and the pestilential disease of blasphemy 
and profaneness. 

Prune away my superfluity of naughtiness, and 
purge me from all manner of injustice, rashness, 
and obstinacy ; from impatience, blindness of heart, 
and cruelty of disposition. 

Incline me to obey that which is good, and to 
comply with wholesome advice ; enable me to bri- 
dle my tongue, and to restrain my hands from 
wrong and robbery. Suffer me not to insult the 
poor, to defame the innocent, to despise my infe- 
riors, to treat my servants with severity and scorn, 
to fail in due affection towards my friends and re- 
lations, or in kindness and compassion towards my 
neighbours and acquaintance. 

O my God, thou fountain of mercy, I beg thee, 
for the sake of the Son of thy love, dispose me to 
the love and practice of kindness and mercy ; that 
I may have a tender fellow-feeling of my brethren's 



REFORMATION OF LIFE: 



9 



afflictions; and apply myself cheerfully, to rectify 
their mistakes, to relieve their miseries, to supply their 
wants, to comfort their sorrows. Dispose me to assist 
the oppressed, to right the injured, to sustain the 
needy, to cherish the dejected, to release them that 
are indebted to me, to pardon them that have offend- 
ed me, to love them that hate me, to render good for 
evil, to despise none, but pay all due respect to 
every man. Give me grace to imitate those that 
live well, to avoid and beware of them that do ill : 
to follow all manner of virtue, and utterly abandon 
and detest all sort of vice: make me patient in 
adversity, and moderate in prosperity. Set a 
watch before my mouth, and keep the door of my 
lips : wean my affections from things below, and 
let them be eager and fixed upon heaven and hea- 
venly things. 



( io ) 



MEDITATION IV. 

Self -accusation. 

Thou, Lord, who hast formed me, knowest the 
work of thy own hands, and yet, because thy crea- 
ture, I have been bold to ask many and great mer- 
cies, though less than, and altogether unworthy of, 
the least of all thy mercies. I acknowledge, O my 
God, with shame and sorrow, that not only the gifts 
and graces I have been imploring all this while, are 
in no degree my due ; but that many and grievous 
sufferings and judgments are what I have justly de- 
served at thy hands. But when my soul feels itself 
sinking under the weight of this melancholy reflec- 
tion, the publicans, and harlots, and sinners, those 
wandering and lost sheep, which the good Shep- 
herd sought so carefully, drew back from the very 
brink of the hellish precipice so seasonably, brought 
home upon his shoulders so joyfully, and laid in his 
bosom so affectionately; these raise my drooping 
spirits, and give new life to my hopes. For thou, 
my God, hast made all things by thy power, 
and art wonderful in all thy doings ; yet art thou 
most wonderful, and exceeding glorious in thy works 
of pity and love. In this sense too, is that most true, 
which thou speakest of thyself by the mouth of thy 
servants. The Lord is good to all, and his tender 
mercies are over all his works. And what was said 
of one particular person, we may most truly apply 
to thy people in general, my mercy will I not take 
from him. For thou abhorrest, despisest, forsakest 



SELF- ACCUSATION 1 1 

m man ; but such only, as lost to all sense of their 
own duty and happiness, do first despise and forsake 
thee. 

Hence it is that thou dost not only, not strike 
when thou art not angry, but even when thou art 
most justly so. Thou givest good things liberally, 
upon the request of those wretches who have pro- 
voked thee to anger, O my God, the horn of my 
salvation, and my refuge, I am sadly sensible that 
I am one of those miserable wretches: I have pro- 
voked thy wrath, and done evil in thy sight ; and 
yet thou holdest thy hand. I have sinned, thou 
hast suffered: I have offended, and still thou bear- 
est with me. If I repent, thou sparest : if I return, 
thou receivest me with open arms ; nay, even while 
I delay, thou waitest patiently for my coming back 
to thee. Thou callest me to thee, when I go 
astray ; thou invitest me while I am deaf to thy gra- 
cious calls : thou stayest till I shake off my wicked 
sloth ; and, when thy prodigal child at last bethinks 
himself, thou meetest and embracest him most 
gladly. Thou instructest my ignorance, comfortest 
my sorrows, keepest me from falling, raisest me up 
when 1 am fallen, givest when I ask, art found 
when I seek thee, and openest the door when I 
knock. 

Thus. 0 God of mv salvation. I have nothing to 
offer in my own excuse : no plea to make, when 
thou chargest me with folly. There is no refuge 
for me, but in thy goodness and protection : no place 
to hide me in from thy all-seeing eye. Thou hast 
showed me the right way : thou hast taught me 
how I ought to walk in it : thou hast threatened 
the torments of hell to affright me from wicked- 



12 



SELF- ACCUSATION. 



ness ; and promised the joys of heaven to encou- 
rage my obedience. 

And now, O Father of mercies, and God of ail 
comfort, perfect, I beseech thee, these gracious 
designs upon thy servant; possess me thoroughly 
with thy fear, that I may not dare to incur thy 
threatenings ; and support me with the joy of thy 
salvation, that I may be filled with thy love, and 
cheerfully run the race that leadeth to thy gracious 
promises. Thou, O Lord, art my strength, my 
God, my refuge and only deliverer: O be thou 
pleased to inspire my soul with proper thoughts 
of thee; teach my tongue fit words to call upon 
thee acceptably ; and enable my hands, and every 
member, to do the thing that pleaseth thee. I 
know full well that there is one offering which thy 
mercy will not reject. The sacrifices of God are a 
troubled spirit, a broken and a contrite heart my 
God will not despise. 

Yet even this I cannot give my God, unless he 
first vouchsafe to give it me. And therefore, O 
thou Father of lights, from whom every good thing 
cometh, enrich me, I beseech thee, with this. I 
ask no other treasure ; may I thus find pardon of 
my sins in the blood of my holy Saviour. 

Suffer me not, O thou strength of my soul's 
health, suffer me not, I beg, to be one of those 
weak Christians, who for a time believe, and in 
time of temptation fall away. But cover thou my 
head in the day of battle; for thou, thou only, art 
my hope in the day of trouble, and my safety in the 
time of danger. 

Thus do I come to thee, my light, and my salva- 
tion, imploring the blessings of which I stand in 
need, and declaring the miseries of which I am 



SELF-ACCUSATION. 



18 



afraid. But in the midst of this address, I feel a 
check from within ; my conscience stings, and my 
heart misgives me ; love bids me hope, but sense of 
sin bids me fear; and dread of thy displeasure 
damps that zeal with which my heart approaches 
thee : when I reflect on my own doings, I cannot 
but despond; when I look up to thy goodness I am 
full of hope* The kindness of my God invites and 
draws me forward, the wickedness of my own heart 
dismays and pulls me back. And all my faults ap- 
pear in such ghastly shapes before my eyes, as 
almost hinder a holy confidence, but quite beat 
down the boldness of presumption. 



6 



( 14 ) 



MEDITATION V. 

Lamentation that Prayer is not a?isicercd. 

Thus is my soul distracted with different pas* 
dons, when I appear before the Divine Majesty, 
And how,, alas! should it be otherwise? For with 
what face can that man entreat a favour,, who hath 
deserved nothing but hatred and indignation ? 
What rashness is it to ask glory,, when punishment 
only is his due ? The malefactor provokes his judge, 
and, instead of satisfying for his offence, he expects 
to be honoured with crowns and rewards : he lies 
under sentence of condemnation,, and is it not inso- 
lent to sue for a bounty, to which he hath no man- 
ner of pretence ? A stupid child provokes a most 
affectionate father, and is it not yet a greater pro 
vocation to assume to himself the claim of inherit- 
ing, till he have first retracted his undutiful beha- 
viour ? This, 0 my Father, I confess with grief to 
be my own case : I ask life, and have deserved 
death ? I have been disloyal to my King, and yet 
have the confidence to fly to him for protection ; 
I have despised my Judge, and armed his angry 
justice against my guilty self, and yet to this 
very Judge I betake myself for succour. I have 
stopped my ears against the commands of a father, 
and yet I take upon me to depend upon him for his 
paternal affection and care. 

To thee, I come ; but, oh ! how long do I make 
it before I come ? how much precious time do I 
trifle away in this most important, most necessary 



LAMENTATION FOR PRAYER UNANSWERED, 15 

affair ? My feet, alas ! are swift to ruin, but slow 
in the way that leads to life and safety, I run af- 
ter sickness, and wounds, and death, and take no 
care to shun the darts which made those wounds, 
even when I have felt the smart, and am healed of 
the sore. I prevented not those dangers which 
might have been avoided, and am at last awakened 
into a sense of them, when they have brought me 
to the very gates of the grave. I have added to 
my plagues by multiplying my transgressions, and 
torn open my old wounds, by relapsing into my 
former evil courses; and those maladies which 
the spiritual physician had cured, the frantic pa- 
tient hath again brought upon himself: the sore, 
which was skinned over, now breaks out afresh, be- 
cause inflamed by that repeated folly, which hath 
forfeited the mercy extended before. I know who 
hath declared, that when the righteous man turn- 
eth away from his righteousness, and committeth 
iniquity, all the righteousness that he hath done 
shall not be mentioned. And if this righteous man, 
when he falls into sin, lose all the benefits of his 
former righteousness, what good can be expected 
for the ineffectual remorse of that sinner, who com- 
mits evil, and repents of it, and then does the same 
evil again ? This is to me a mortifying thought, to 
me, who have so often returned with the dog to the 
vomit, and with the sow that was washed, to her 
wallowing in the mire. 

How oft I have offended, it is not in my power 
to remember : but this I own with a heavy heart, 
that, in general, I have taught men by my exam- 
ple how to sin, and may have made many wise and 
skilful in wickedness, who lived before in happy 
ignorance of it, 



16 LAMENTATION" FOR PRAYER UNANSWERED. 

But, how deficient soever my own memory may 
be, yet I have to deal with a just and terrible 
Judge : one who seals up my iniquities in a bag, 
and spies out all my ways. And though thou hast 
holden thy peace, and hast been still, and refrainest 
thyself a long time, yet I dread to think the day 
will come, when thou shalt cry like a travailing 
woman, and destroy and devour the ungodly at 
once, 



( 17 ) 



MEDITATION VI. 

An Address to the Father through the Son. 

I call upon thee, O my God, yea, even upon 
thee do I call, who declarest thyself nigh unto all 
such as call upon thee in truth. But thou thyself 
art Truth, and therefore teach me, for thy mercies' 
sake, to perform this service as I ought ; for without 
thee I know not how to please thee ; and therefore 
do make it my most humble and earnest request to 
be taught by truth itself. All wisdom without thee 
is no better than folly, and to know thee alone, is 
the sum and perfection of knowledge. Inform me, 
therefore, O Divine wisdom, and make me to un- 
derstand thy statutes. For I am fully persuaded, 
that he, and he alone is blessed, whom thou nur- 
turest and teachest in thy law. 

My desire is to call upon thee, and to do it in 
truth : but what can calling upon truth itself in 
truth mean, except applying to the Father by the 
Son? Holy Father, thy Word is truth. In that 
Word of truth I call upon thee, O essential and ori- 
ginal Truth, and beg to be directed in, and tho- 
roughly taught the truth. 

And what can be more delightful than to ad- 
dress Him that begot, in the name of his only be- 
gotten? than to move the Father to tenderness by 
the mention of his own dear Son ? A king's anger 
cools instantly, if the offenders are such favourites 
of the prince, as to make use of his name and in- 
terest : and servants find it no hard matter to come 

b 2 



18 ADDRESS TO THE FATHER THROUGH THE S0jf* 

off without blows, if the children are employed m 
their behalf. Since then these methods are so suc- 
cessful below, why should they not have the same 
good effect above ? 1 will beg the Almighty Father^ 
for the sake of his Almighty Son, to bring my soul 
out of prison, that I may give thanks unto his name. 
Loose me, Lord, from the bands of my sins, for the 
sake of thy only? thy co-eternal Son; and by the 
intercession of that dear, that Divine image and 
brightness of thy glory, now sitting at thy right 
hand, be reconciled to a poor sinful wretch ; and, 
instead of that death, with which my wickedness de- 
servedly threatens me, raise and restore me to a life 
of hope and blessedness. 

This is indeed the only advocate I can employ : 
for whither should I flee, or whose interest should 
I depend upon with the Father, except to go to 
Him, who is the propitiation for our sins ; who also 
sitteth at the right hand of God, making interces- 
sion for us ? This therefore is my mediator with thee, 
heavenly Father ; this my perfect high-priest, who 
needs not be sanctified with other blood, but hath 
made atonement, and stands before thee, pure and 
bright, in virtue of his own blood, with which he 
was washed for our sakes. This is that holy and 
unblemished, that acceptable and perfect sacrifice^ 
offered for a sweet smelling savour unto God. This 
that Lamb without spot, who was dumb before his 
shearers; and though reviled, and buffetted, and 
spit upon, yet he opened not his mouth. This that 
righteous person, who did no sin, but condescended 
to bear our sins, and by his own stripes to heal our 
pu trifled sores. Look upon him, I beseech thee ? 
and heal my soul 



( 19 ) 



MEDITATION VIL 

The Son's Sufferings represented to the Father, 

Look, therefore, gracious Father, look upon this 
best and highest of Beings, who hath endured such 
indignities upon my account. Consider, most mer- 
ciful King of heaven, who it is that suffered ; and 
at the same time think for whom he suffered such 
bitter things. Is not this, my God, that spotless 
innocent, whom, though thy Son, thou wert pleased 
not to spare, that he might redeem thy servant? 
Is not this that author and giver of life, who was 
led as a sheep to the slaughter, and becoming obe- 
dient even unto death, was content to die in the 
most painful and ignominious manner? O thou, 
whose wonderful wisdom contrived the whole mys- 
tery of man's redemption ! reflect, I beseech thee, 
that this is that very person who though begotten 
of, and resembling thee, in thy almighty power, yet 
was ordained by thee to partake of my weakness. 
It was thy own Divine, which clothed itself with 
my human nature, and in my flesh ascended the 
cross, and felt the torments of a most shameful 
death. O let this unspeakable instance of conde- 
scension and love be ever before thine eyes ! See 
that beloved Son extended on the cross ; behold 
his holy hand stained with innocent blood, and par- 
don those iniquities with which my wicked hands 
have been polluted. Behold his naked side pierced 
with a cruel spear, and wash me in that fountain, 
which by the eyes of faith I see flowing from that 
wound. Behold those blessed feet, which never 



20 



THE SON ? S SUFFERINGS, &C. 



stood in the way of sinners, but walked in the 
paths of thy commandments, thrust through with 
merciless nails, and hold up my goings in thy 
paths, and give me grace to hate all evil ways, and 
to choose the way to truth and righteousness. I 
beseech thee, O King of saints, may it please thee ? 
by this powerful Redeemer, so to dispose my heart 
and actions, that I may be united to him in the 
same spirit, who did not disdain to be united to me 
in the same flesh. 

See his pale breast, his purple sides, his eyes lan- 
guishing in death, his arms grown stiff*, his pierced 
feet drenched with streams of precious blood ; look, 
glorious Father, look upon this body, bruised and 
broken, and torn, and then in mercy call to mind 
whereof I am made. Let the punishment of God 
and man, personally united, atone for a man cre- 
ated after his and thy likeness. Let the sufferings 
of the Redeemer be ever in thy sight, and in them 
overlook the offences of thy unworthy creature* 



( 21 ) 



MEDITATION VIII. 

Sinful Man the Cause of Christ's Sufferings, 

What hadst thou done, O Saviour undefined, to 
bring thee as a criminal before thy enemies' bar 1 
Or how hadst thou deserved to be treated with 
such rude and insolent, such unrelenting and tri- 
umphant barbarity 1 What passage of thy whole 
life could they fix an accusation upon, what crime 
allege, to countenance so rigorous a sentence ? If 
none, (as none they could) whence then thy shame- 
ful bitter death, or how earnest thou to be con- 
demned as a vile malefactor? It was I, alas! it 
was wretched I, that gave thee all those pains: it 
was I deserved the death that thou enduredst; and 
my offences gave those scourges, those nails, that 
spear, the power of slaying and w T ounding, and kill- 
ing thee. O wonderful process ! mystery of justice ! 
that the wicked should offend, and the righteous be 
punished for it ! that the guilt and the condemna- 
tion should thus be separated ! that the servant 
should contract a debt, and the Lord, to whom it 
was due, make satisfaction ! that man should pro- 
voke the Divine vengeance, and God should feel 
the smart of it ! How low, O Son of God, did thy 
humility stoop ! How fervent was thy love ! How 
boundless thy compassion ! 

For I have done wickedly, and thou art called 
to account for it : I armed an angry justice against 
myself, and it is discharged upon thy head : mine 
is the crime, and thine the torture : I have been 
proud, and thou art humbled; I am puffed up, and 



22 



M AN THE CAUSE OF 



thou hast emptied thyself: 1 have been rebellious, 
and thy obedience hath expiated for it. I have been 
intemperate, and thou hast hungered and thirsted 
for it : my ungoverned appetite sinned in the for- 
bidden, and thy immense love submitted to hang 
on the accursed, tree : I wallow in pleasures, and 
thou art torn with nails : the honey in my mouth 
is turned to gall in thy stomach : the tempting Eve 
rejoices with me, the sorrowful Mary suffers and 
laments with thee. Thus is my wickedness and 
want of love to God, thus is thy righteousness and 
inexpressible love to man, manifested in this mar- 
vellous dispensation. 

And now, my God and king, what reward shall 
I give, what return can I make for all the benefits 
thou hast done unto me? Surely it is not in the 
power of man to find out any requital answerable 
to such bounty : for how should the narrowness of 
a finite mind, extend to any thing fit to be com- 
pared with infinite compassion? How should a poor 
creature be capable of any recompense suitable to 
the mercy of an almighty Creator ? And yet, my 
dearest Saviour, so wonderfully is this matter 
ordered, that even man, even I, weak and worth- 
less though I be, may find something which thou 
art pleased to accept in return. O by thy grace 
may my soul be broken and humbled, and I cru- 
cify this flesh with its affections and lusts. Mav I 
be wrought up to this holy disposition, that 1 may 
begin to suffer for, and live to thee; and in some 
sort to pay back what thou hast endured when 
dying for me. This is the utmost my condition will 
admit ; and this, though but little in itself, yet 
when proceeding from the same principle of holy 
love, thou art graciously pleased to accept, as the 



CHRIST'S SUFFERIxVGS, 



23 



utmost poor mortals can do, in acknowledgment of 
their great Maker. 

I beseech thee, therefore, by thy tender mercies, 
which have ever been of old, pour such balm into 
my wounds, as may dispel the venom of my dis- 
eases, and restore me to spiritual health and sound- 
ness. Let me drink of thy heavenly sweetness, and 
be so ravished with the taste, as ever after to dis- 
relish the sensual delights of the world, to despise 
its pleasures, and cheerfully encounter the afflic- 
tions of this present life; and so to fix my heart on 
true noble joys, as always to disdain the empty and 
transitory shadows, of which flesh and blood is so 
foolishly fond, and so fearful of parting with. 

Let me not, I beseech thee, esteem or delight in 
any thing but thee : let all this whole world can 
give, without thee, be counted no better than dross 
and dung : let me hate most irreconcileably what- 
ever displeases thee; and what thou lovest, let me 
most eagerly desire, and incessantly pursue: let me 
feel no satisfaction in any joys without thee: nor 
any reluctancy in the greatest sufferings for thee. 
Let the mention of thy name, be always a refresh- 
ment, and the remembrance of thy goodness, an 
inexhaustible spring of comfort to my soul. Let 
tears be my meat day and night, so I may attain 
to thy righteousness : and the law of thy mouth 
always dearer to me than thousands of gold and 
silver. Let me aim at nothing so much as to do 
thee service ; nor detest and avoid any thing in 
comparison of sinning against thee. And, for what 
I have unhappily done of that kind already, I en- 
treat thee, my only refuge and hope, to pardon for 
thy own mercies' sake. Let my ears be ever open 
to the voice of thy law, and suffer not my heart to 



24 MAN THE CAUSE Or CHRIST'S SUFFERINGS, 



incline to any evil thing, that I never comply with 
them that practise wickedness, nor take shelter in 
trifling pretences to excuse or indulge myself in 
doing what I ought not. And once more, I beg 
thee, by thy own unparalleled humility and suffer- 
ings, that the foot of pride may not come against 
me, nor the hand of the ungodly cast me down. 



i 25 ) 



MEDITATION IX, 

Application of Christ's Death and Sufferings by 
Faith, 

Thou seest, my Lord, my (rod. I have done my 
utmost to incline thy mercy; I have with a most 
sincere zeal offered to thee the best, the dearest^ 
the most acceptable thing I have: nay, I have no= 
thing else, no addition to make, since in this one 
J place my whole trust, and make a present at 
once of all I value or depend upon. For I have 
addressed thee by my only advocate, and thy 
only Son : that one mediator between God and 
man, that glorious intercessor, by whom I assuredly 
expect acceptance and forgiveness. I have sent 
that Word in my behalf to thee, which thou didst 
heretofore send down from heaven for my sins; I 
have presented to thee that passion, which thy own 
Son hath undergone, for the release of the debt to 
thy justice which my sins have contracted. I be- 
lieve that thy only Son sent thus into the world, 
did take upon him my manhood; that in this state 
he vouchsafed to be bound and buffeted, to be de- 
rided and spit upon, to be nailed, and pierced, and 
crucified. And this nature of mine, after being 
wrapt up in swaddling clothes, and moistened with 
infant tears ; after the toils of youth, the mortifica- 
tions of fastings, and watchings, and long journeys ; 
after being furrowed with scourgings, torn upon the 
cross, numbered among the dead, and at last ho- 
noured with a glorious resurrection : this nature of 
c 



26 



APPLICATION OF 



mine, I most assuredly believe, thy Godhead 
united to it, hath now exalted to the joys of hea<* 
ven, and seated at the right hand of thy Ma- 
jesty on high. This is my confidence; this the 
reconciliation for my sins; this the atonement thou 
hast accepted for them. 

Remember then, in much mercy, the worth of 
thy Son, and the condition of thy servant redeemed 
by him. Look upon the Maker, and despise not 
the work of his hands. Take the shepherd into 
thy embraces, and cast not out the stray sheep, 
which he brings home upon his shoulders. For this 
is that careful shepherd, who, when his sheep wan- 
dered over steep hills, and thorny vales and deso- 
late wildernesses, sought and brought it back with 
wonderful skill and pains : and when it was faint 
and just expiring, sustained and carried it, tied it 
fast to himself by the straitest bands of love, lifted 
it out of the pit of error and confusion, and with 
many a kind and tender embrace rejoiced over it, 
and fetched the poor lost silly creature home, to the 
ninety and nine which lay safe in his own fold. 

See then, my God and King, see the good shep- 
herd bringing to thee the sheep committed to his 
charge: he undertook to save man by thy appoint- 
ment, and he hath performed the undertaking so 
as to restore to thee in himself, pure and spotless, 
thy once polluted creatures. He brings back in 
safety that prey, which the wolf and robber had 
carried off by violence. He brings that servant 
into thy presence, whom his own guilty conscience 
had put upon fleeing from thy sight ; that the pun- 
ishment due to his sins might be remitted through 
his Lord's satisfaction. And the offender, who had 
nothing to look for, but to be banished for ever into 



Christ's death. 



2? 



hell, may, under the protection of this glorious con- 
queror, be assured of admittance into his heavenly 
country. I needed none to help me in offending 
thee, but without help I never could have been 
reconciled to thee. Thou, therefore, who alone 
couldest be, thou my God wast my helper ; and thy 
beloved Son has effected, that which could not have 
been effected, had he not taken my nature upon 
him, in order to cure my infirmities. — Thus hath 
his grace made me an object of thy mercy; 
while sitting at thy hand in my substance, he gives 
me hope that thou will not hate that in me, which 
thou canst not but love in him. This is my hope, 
and the joy of my confidence. 

If then I do, as well I may, seem vile and despi- 
cable in thy sight, through my own impurities, yet 
look upon me at least with an eye of pity, when 
thou beholdest my likeness in the Son of thy love. 
Hide my sins in his wounds, and let my stains be 
washed in his most precious blood. Flesh provoked 
thee to wrath, let flesh likewise prevail with thee 
for mercy : and as my flesh drew me into sin, so let 
my Saviour's draw thee to compassion. Great I 
confess are my faults, and the punishments due to 
them; but greater, infinitely greater, are the 
merits and sufferings of my dear Redeemer. Be- 
tween my sins and his righteousness there is no 
comparison, no proportion at all, either for quality 
or degree, no more than there is between God and 
man, between an atom and an infinite. 

For what is it possible for man to be guilty of. 
which the Son of God made man must not needs 
have compensated ? What pride can be so extra- 
vagant, that his humility did not exceed and make 
amends for? What dominion could death have so 



28 application of Christ's death. 



absolute, that the death of the cross should not 
utterly overthrow it 1 If then Almighty God would 
be pleased to weigh the sins of man in a balance 
against the goodness of his Saviour, east and west, 
heaven and hell, are not so far distant from each 
other. And therefore, O my God, let my manifold 
offences be pardoned, for the many more pains and 
sufferings of thy dear Son : let his piety atone for 
my want of it, his ready obedience for my perverse- 
ness, his meekness for my untractable temper : set 
his humility against my pride, his patience against 
my discontent, his kindness against my hard-heart- 
edness, the calmness of his soul, against my fretful- 
ness and unruly passions, his gentleness against my 
rage, his universal and unwearied love against my 
hatred, revenge, and cruelty. 



{ 29 ) 



MEDITATION X. 

Dependence upon the Holy Ghost. 

And now, 0 Holy Spirit, love of God, who pro- 
ceedest from the Almighty Father and his most 
blessed Son, powerful advocate, and heavenly com- 
forter, pour out upon me thy grace, and descend 
plentifully into my heart; enlighten the dark 
corners of this neglected dwelling, and scatter 
there thy cheerful beams ; dwell in my soul which 
longs to be thy temple; water this barren soil, 
overrun with weeds and briars, and lost for want 
of cultivating, and make it fruitful with thy dew 
from heaven. Heal the lurking distempers of my 
inward man; strike me through with the dart of 
thy love, and kindle thy holy fire in my breast, 
that it may flame out in a bright and devout zeal, 
actuate and enliven the heavy mass, burn up all 
the dross of sensual affections, and, diffusing itself 
through every part, possess, and purify, and warm 
my whole spirit, and soul and body. 

Make me to drink of thy spiritual pleasures as 
out of a river ; and let their heavenly sweetness so 
correct my palate, as to leave no desire, no relish 
for the gross unhealthful fulsomeness of worldly 
delights. Judge me, O Lord, and defend my cause 
against the ungodly people. Teach me to do the 
thing that pleaseth thee, for thou art my God. I 
believe, that in whomsoever thou dwellest, the 
Father and the Son do likewise come, and inhabit 
that breast. And, oh ! happy is that heart, which 
c 2 



30 DEPENDENCE UPON THE HOLY GHOST* 

is honoured with so glorious, so divine a guest f m 
whose company the Father and the Son always 
come, and take up their abode ! O that it may- 
please thee to come to me, thou Comforter of mourn- 
ing souls, thou mighty defence in distresses, and 
ready help in time of need. Come, thou strength 
of the feeble, and raiser of them that fall. Come ? 
thou putter down of the proud, and teacher of the 
meek and humble. Come, thou hope of the poor, 
and refreshment of thenrthat languish and faint. 
Come, thou star and guide of them that sail in this 
tempestuous sea of life ; thou only guardian of the 
tossed and shipwrecked. Come, Holy Spirit, in 
much mercy, enable me to receive thee, conde- 
scend to my infirmities, that thy strength may be 
made perfect in my weakness. Bring me to the 
feet of my Saviour Jesus Christ, my only hope, who, 
in the unity of thee, O Holy Spirit, liveth and 
reigneth with the Father, one God, world without 
end. Amen. 



( 31 ) 



MEDITATION XL 

The Word madejlesh, 

May my heart believe unto righteousness, and my 
mouth confess unto salvation, that unspeakable 
goodness bestowed upon mankind in these latter 
ages of the world. Thou, O Father, art the only 
person, of whom we no where read that he was 
sent. But of thy Son, the apostle hath instructed 
us, that when the fulness of time was come, God 
sent forth his Son. By saying God sent him, he 
means that the person thus sent, came into the 
world, when he condescended to be born of the vir- 
gin Mary, and made his appearance in our flesh a 
true and perfect man. 

But what means that passage of the great evan- 
gelist, He was in the world, and the world was 
made by him ? Surely that he was sent hither with 
regard to his humanity, but was really here before, 
in respect of his divinity. Now this mission I be- 
lieve, and thankfully acknowledge to have been the 
work of the whole Trinity. But, O holy Father, 
how great was thy love, and how tender the Al- 
mighty Creator's concern for his poor creatures, 
w^hich spared not his own Son, but delivered him 
up freely for us, and which is the most astonishing 
circumstance, for us while we were yet sinners ! 
That Son became obedient unto death, even the 
death of the cross, he took the hand-writing that 
was against us, and nailed it to that cross of his ; 
thus crucifying sin and slaying death. He only was 



32 



THE WORD MADE FLESH. 



free when in the regions of death and captivity., 
because he only had power to lay down his life, and 
power to take it up again, for us. 

He therefore was the victor and the victim, and 
therefore the victor, because the victim. He was 
the priest and the sacrifice, and for that reason 
the true High Priest, because the true sacrifice to 
thee our God. Firm, therefore, are those hopes I 
entertain, of having all my diseases healed by him, 
because he sitteth at thy right hand, living for ever 
to make intercession for us. Those diseases, I must 
own, are many and sore, for the prince of this world 
hath much in me: but I apply to thee for health, 
by the merits of that Redeemer, in whom his 
malice could find nothing. Justify me by him, who 
did no sin, neither was any guile found in his mouth, 
By that holy and spotless head of all thy saints, 
convey health and salvation to thy weak polluted 
member. Deliver me, I beseech thee, from my 
sinful habits, my vicious dispositions, my faults of 
wilfulness, of negligence and ignorance. Fill me 
with thy grace, and help me to excel and resemble 
thee, the perfection of goodness. Keep me stedfast 
in the way of thy commandments, and enable me 
to grow and persevere in virtue unto the end, that 
I may live and die according to thy will. 

What other foundation could a sinful creature, 
laden with guilt, and quite overwhelmed with frail- 
ties, have for, hope ? What could poor I, whose con- 
science upbraids me with infinite faults and ne- 
glects, have looked for, but judgment and fiery in 
dignation, had not thy Word, O God, been made 
flesh, and dwelt among us? But this marvellous 
dispensation will no more suffer me to despair, than 
my own condition, without it, could have justified 



THE WORD MADE FLESH, 



33 



my hope : for who shall dare to despair when we, 
even while we were enemies, were reconciled by 
the death of thy Son; and, therefore, without all 
question, being reconciled, shall much more be 
saved by his life ? This is my hope, the rock of my 
confidence, even the precious blood of thy dear 
Son, which he shed for us, and for our salvation. 
In him I revive, and take courage to approach 
thee,*not having my own righteousness, or presum- 
ing in any degree upon any work of mine, but 
that righteousness which is of thy Son, our Lord 
Jesus Christ, even the righteousness of God, received 
by faith in his sacrifice for me. 

For this, I give thee my most unfeigned thanks, 
O tender lover of souls, who by thy Son, our Lord 
Jesus Christ, hast created us again to a new life 
when we had made ourselves nothing, and worse than 
nothing ; and hast wonderfully delivered and restor- 
ed us to a spiritual being, when we were sunk and 
absolutely lost in sin and misery. 

All praise be to thy fatherly compassion, which 
from the bottom of my heart I admire and thank- 
fully adore, for that inexpressible love wherewith 
thy bowels yearned over ruined man, whereby thou 
didst extend to most unworthy wretches such mar- 
vellous grace ; didst send thy only begotten out of 
thy own bosom, for our universal benefit, and save 
poor sinners, when the children of wrath and per- 
dition. 

Ail honour and praise be to thee, for his miracu- 
lous incarnation and holy nativity, whereby he took 
flesh of the substance of his blessed mother, for us, 
and for our salvation, that as he had been before 
from all eternity very God of God, so he might be 
in time very man of man, 



34 



THE WORD MADE FLESH, 



Glory and praise be to my God for his passion 
and painful crucifixion, for his death and resurrec- 
tion, for his triumphant ascent into heaven, and his 
sitting in our nature, at the right hand of the Ma- 
jesty on high. For on the fortieth day after his 
rising from the dead, he went up in the sight of his 
disciples, far above all heavens, and from this throne 
did, according to his most true promise, shower down 
the Holy Spirit most plentifully upon the sons of 
adoption, 

All honour and thanksgiving be unto thee, 0 
Father for ever, for that shedding of his most pre- 
cious blood, whereby we are redeemed, washed, 
and sanctified from our sins, and admitted to be 
partakers of the Divine nature. 

Blessed, for ever blessed be that astonishing and 
unspeakable goodness, which so tenderly loved, 
wretches so unworthy of thy love, and saved a 
perishing world by thy only, thy best loved Son. 
For no instance of thy mercy can compare with 
this ; no expression of it can be carried higher, than 
that thou shouldst so love the world as to give thy 
only begotten Son, that all who believe in him 
should not perish, but have everlasting life. And 
this is life everlasting, to know thee, the only true 
God, and Jesus Christ, whom thou hast sent : to 
know thee by a right faith, and to manifest thai 
knowledge by works suitable to such a faith. 



( 35 ) 



MEDITATION XIL 

The Father's Love. 

O love inestimable ! that delivered up a Son, to 
ransom a servant; an only, an entirely beloved 
Son, for a wicked and rebellious servant. God was 
made man, that perishing man might be rescued 
from the tyranny and power of devils. How infi- 
nitely kind was that Son, how tender of souls, 
whose pity w 7 as content to stoop so low for our sal- 
vation, so low, as not only to take our nature of his 
virgin mother, but in it to shed the blood he took, 
and endure the scandal and torture of the cross ! 
Behold the merciful and gracious God, coming in 
grace and mercy, infinite from his own Divine es- 
sence, and such as no being but God, who is love 
and goodness itself, could be capable of; coming to 
seek and to save that which was lost. Behold the 
careful shepherd looking for his stray sheep, search- 
ing till he find it, and when he hath found it, car- 
rying it back to the fold upon his shoulders with 
most affectionate joy. 

Who can forbear admiring, adoring, exulting with 
transports of joy, at the infinite goodness of thee, 
my God, and the love wherewith thou lovedst us ? 
Thou sentest thy own Son in the likeness of sinful 
flesh, and for sin didst condemn sin, that we might 
be made thy righteousness in him. For " this is 
the very paschal lamb without blemish and without 
spot, w 7 ho by his death hath destroyed death, and 



36 



THE FATHER'S LOVE, 



by his rising to life again, hath restored to us ever- 
lasting life." 

But what, alas ! are we able to repay thee for 
such wonderful benefits,, such astonishing demon- 
strations of thy concern for us ? What praises,, what 
thanksgivings are sufficient ? Though thou shouldest 
impart to us all the knowledge and wisdom, all the 
activity and power, of angels which wait continu- 
ally about thy throne, and execute all thy pleasure, 
yet could we not be qualified for any action wor- 
thy so vast a favour : though every limb were a 
tongue, yet could we not even thus sound forth thy 
praises as they deserve : for even angels themselves, 
are too weak to comprehend the depth and glories 
of this mystery, infinite as thyself, and therefore 
such as could only be effected, such as can per- 
fectly be known, by thy own knowledge only, infi- 
nite as thy own goodness, How have we deserved, 
that thy Son. and our God should take upon him. 
not the nature of angels, but should take the seed 
of Abraham: that he should become like us mor- 
tals in all things, sin only excepted: that he should 
honour this mortality with the glories of his resur- 
rection, with a crown of immortality: that he 
should exalt it far above all heavens, above all the 
innumerable company of angels, above cherubim 
and seraphim, and place it at thy own right hand; 
that angels should praise, that dominions should 
adore, that all the powers of heaven should fall 
down, and humble themselves before, and cast their 
crowns at the feet of, this man and God in one per- 
son, seated in dignity so far above them all ! 

This exaltation is my joyful hope : this my firm 
and only confidence ; for even that Jesus, in that 
glorious Lord, is a part of every one of us. We are 



THE FATHER/S LOVE. 



37 



of his flesh, his blood, and his bones. Now where 
a part of me already reigns, there I believe myself 
shall reign also ; and in the triumphs and glories of 
his flesh, I plainly see and am assured of the ho- 
nours which may be done to my own. Though I 
am a miserable sinner, yet the participation of this 
grace will not suffer me to despond : and, if my 
own vileness exclude me from this bliss, yet my 
substance, already admitted to it, opens a passage 
for me thither too, For God cannot forget that 
manhood, with which himself is clothed, which he 
put on for my sake, and which he will one day re- 
ceive to himself for my unspeakable benefit. 

No, our God is merciful and gracious, tender- 
hearted, and of great goodness. He loves his own 
flesh, his own body and his own members. We are 
his body, and his substance. He is our head, from 
whence the members are derived, to which they 
are inseparably united : and of us also is that ordi- 
nance of God in the first creation verified, that He 
is the bone of my bone, and flesh of my flesh, and 
we two are no more two, but one flesh. Now the 
apostle tells us, and if he had not, even nature 
itself tells us, that no man ever yet hated his own 
flesh, but loveth and cherisheth it. And of this 
principle of nature, he hath justified the application 
to our own eternal comfort, and most assured hope 5 
when he adds those most precious words : This is a 
great mystery, but I speak concerning Christ and 
the Church. 

For this cause, O Lord my God, my tongue, my 
heart, my every faculty, shali never cease to mag- 
nify thy infinite loving-kindness for all the miracles 
of mercy which thou hast been pleased to work 
for the relief of wretched man, by the ministry and 



88 



THE FATHER'S LOVE. 



mediation of thy blessed Son, the great restorer of 
thy lost world. That Son, who died for our offences 
and rose again for our justification; and now 
liveth for ever at thy right hand, making interces- 
sion continually for us : that Son, who joins with 
thee in extending the mercy for which he inter- 
cedes, because he is of thee, and with thee, the 
same very and eternal God, which makes him able 
for ever to save them, that come to thee by him : 
that Son, who even as man, though in that respect 
inferior to thy Divine majesty, hath all power given 
to him in heaven and in earth ; that, at the name 
of Jesus, every knee should bow, of things in hea- 
ven, and things on earth, and things under the 
earth ; and that every tongue should confess that 
Jesus Christ is Lord, to, and in thy glory, O God 
the Father. This is he whom thou hast ordained 
to be the judge both of the quick and the dead ; 
for, thou thyself judgest no man, but hast committed 
all judgment to thy Son, in whom are hid all the 
treasures of wisdom and knowledge* 

Now he is both the witness and the judge ; that 
judge, and that witness, w 7 hose discerning eye no 
guilty conscience can escape: for all things are 
naked and open in his sight. Thus he, who did 
himself submit to a most unrighteous judgment, 
shall judge the world in righteousness, and the peo- 
ple with equity. I magnify thy holy name, O Al- 
mighty and most merciful God, and from the bot- 
tom of my heart give glory to thee, for this won- 
derful conjunction of the Divine and human nature 
in one person, that so one might not be God, and 
another be man ; but that one and the same should 
be both God and man. But notwithstanding thy 
Divine Word, did, by a most astonishing condescend 



the father's love. 39 

s km, suffer himself to be made flesh, yet both these 
natures still remained distinct and perfect, and nei- 
ther was changed into, or swallowed up in the 
other. There was no addition of a fourth person 
to the Holy Trinity by this amazing dispensation ; 
but all was so done, that the grace of our Lord 
Jesus Christ, the love of God the Father, and the 
fellowship of the Holy Ghost, might be bestowed 
upon all thy people. 

O marvellous mystery ! O mercy most adorable, 
ever to be admired, ever to be loved ! We were 
not worthy to be calied thy servants, and thou hast 
made us sons ; sons of God, not only sons, but heirs 
too, heirs of God, and joint heirs with Christ 
Whence is this mighty favour? Who are we, that 
the King of heaven should thus delight to honour 
us? Nothing, alas! and even less than nothing. 
But since, O gracious Father, thou hast been pleased 
to do great things for us ; I beseech thee, by thy own 
unspeakable love, to perfect the good work thou 
hast begun ; and make us such, as thy many and 
gracious promises in Jesus Christ were designed to 
be accomplished in. Send down thy grace and 
spirit from above, and let this qualify us to receive 
the fulness of thy mercy. Help us to understand 
and consider with reverence, to contemplate, and 
with all diligence to walk worthy of this mystery of 
godliness, this Son of God, manifested in the flesh, 
justified in the Spirit, seen of angels, preached unto 
the Gentiles, believed on in the world, received up 
Into glory. 



( 40 ) 



MEDITATION XIII. 

Thanks to God for Redemption. 

How vainly are we indebted to thy bounty. O 
Lord, whom thou hast redeemed with so precious a 
ransom, saved with so noble a gift, honoured with 
so high a privilege ! What fear, what reverence, 
what love, what thanks, what praise and glory, 
ought wretched sinners to render to a God, who 
hath thus pitied, thus loved, thus rescued, thus 
sanctified, thus exalted them ! The whole of our 
ability, the whole of our knowledge, our very life 
and being is all of it thy just tribute. But. alas: 
what ability hath any of us ? What can we do. or 
what indeed are we. which is not thine already 
Thou, therefore, from whom all good things come, 
impart to us. for thy own name's sake, of thy good 
treasure, that of thy own gifts we may give back 
again to thee : and by thy grace be enabled to 
serve and please thee in faithfulness and truth, and 
to render thee due and daily praise for all thy 
works of mercy, yea. even for the very power of 
rendering thee this praise. 

For, alas ! we are very sensible that the very 
power of serving and pleasing thee is entirely thy 
gift; since every good and perfect gift is from 
above, and cometh down from the Father of lights, 
with whom is no variableness, neither shadow 01 
turning. And in this sense we address to thee. 
O Father almighty, acknowledging thy power : 0 
Father of mercy, depending on thy goodness : O 



THANKS FOR REDEMPTION. 



41 



Lord incomprehensible, adoring thy infinite excel- 
lence : 0 maker and restorer of all things by thy 
Son, Jesus Christ, in confidence of thy love through 
that all-sufficient Saviour, whom thou hast vouch- 
safed to send out of thy own bosom for our com- 
mon benefit, to take our life, that he might give us 
his. In the name, therefore, of this wonderful per- 
son we approach thee ; and well we may, since he 
who cannot lie hath left this joyful assurance with 
all that love him, That whatsoever such shall ask 
the Father in his name, he will not fail to give it 
them. 

Therefore by this great, this true, this only per- 
fect high priest, this bishop of souls, who offered 
himself a spotless and propitiatory sacrifice to thy 
justice : by this good shepherd, who laid down his 
life for the sheep; by this Mediator and Redeemer, 
who sitteth at thy right hand, making intercession 
for us, I implore thy mercy, O most tender lover of 
mankind, that thou, this Son of thine, and thy 
blessed Spirit, would grant me grace, truly and 
constantly to magnify thy glorious name, with deep 
remorse and godly sorrow for my sins, with humility 
and repentance unto salvation, with profound 
reverence, with fear and trembling. And for this, 
I entreat the whole Trinity of persons, who being 
all united in this glorious work of redemption, must 
of necessity be joined in the same act of giving. 

Rut being sadly sensible withal, that the spirit 
within me, how willing soever of itself, is yet weak- 
ened and weighed down by this corruptible body, 
I beg that thou wouldst stir up and quicken my 
stupidity, and so actuate this heavy lump, that I 
may vigorously attend to, and stedfastly persevere 
in, the wavs of thy commandments, and the proper 
d2 



42 



THANKS FOR REDEMPTION. 



methods of giving thee true praise day and night 
O let my spirit wax hot within me, and in my mus- 
ings let the holy fire burst out. And in regard thy 
own Son hath declared, that no man cometh unto 
him except he be drawn of the Father ; and again, 
that no man cometh to the Father but by him ; 
draw me, I most humbly pray thee, continually to 
him, that he at last may bring me to thee, even to 
those happy mansions, where he now sits at thy 
right hand, where there is life and bliss everlasting., 
where joyful love abounds, and fear is done away, 
where there is eternal day, and perfect agreement 
of souls, certain security, and secure quiet, plea- 
sure and exquisite happiness, happy eternity, and 
eternal blessedness, even the ravishing sight, and 
the never-ceasing praise of thee the great and glo- 
rious God: where thou, with that blessed Son, as 
does that blessed Son with thee, livest and reignest 
in the unity of the same Divine Spirit, ever one 
God, world without end. Amen, 



( 43 ) 



MEDITATION XIV. 

Address to the Saviour. 

My hope, my God, and Saviour, thou light and 
way, thou life and health, thou glory and grace of 
all that love and serve thee ! Look down from the 
throne of thy majesty, and in the midst of bliss 
remember the injuries and sufferings, the scourges* 
and the cross, the wounds and death which thou 
enduredst — and think with favour on thy suppliant 
for whose sake thou wast pleased to endure and do 
so much. 

Thou art the living and true God, my gentle and 
kind master, my great king, my good shepherd, my 
only teacher, my most ready and effectual helper*, 
my true and living bread, my everlasting high 
priest, my guide to my own country, my reconcilia- 
tion and peace, my sure defence, my most desirable 
portion, my unblemished sacrifice, my perfect re- 
demption, my assured hope, my resurrection from 
the dead, my everlasting life. Of thee I beg, that 
I may walk by thee, come to thee, rest in thee, O 
thou way, thou truth, thou life, without which no 
man cometh to the Father. Thou, even thou, art 
the blessing my soul wants, and most earnestly 
desires, my only Lord. 

O brightness of thy Father's glory, who from thy 
throne far above the cherubim seest all the secrets 
of the great deep ! Thou true, enlivening, unex- 
hausted light, with which angels long to be illumi- 
nated, and spend glad ages in beholding ! spring 
forth in my soul, and scatter the thick darkness 



44 



ADDRESS TO THE SAVIOUR. 



there, that the brightness of thy love may shine 
and shed itself through every corner of my benight- 
ed heart. Give me thyself, O God, give me thy 
love in return, for that I love thee thou knowest ; 
and while I confess it is too little, I desire to love 
thee more ardently. I cannot make such exact 
reckoning of my love, as to know how much I fall 
short of that affection which I ought to have, that 
so my every action and desire might carry me to 
thy embraces, fly to thy arms, and never cease the 
pursuit of my Lord, till 1 be hid in the secret place 
of thy presence. But though I cannot take a pre- 
cise measure of my defects, and how much better I 
ought to be, yet this I know, and from my own 
experience can declare, that all without, nay, all 
besides thee, avails me nothing; all about, all 
within is desolation and misery ; whatever the 
foolish world calls plenty, is nothing; and all but 
my God is poverty, and the very extremity of 
want. 

For thou alone art that good, which cannot admit 
of either diminution or increase ; to thee to live and 
to be happy is the same thing, who art happiness 
itself. But thy creature, with whom these things 
may be separated, and who may either not live or 
live and be unhappy, ought to ascribe the whole 
benefit of both life and happiness to thy sole gift 
and favour. Hence it is that we stand in continual 
need of thee, but thou hast none of us : for, if we 
had no being at all, that would not lessen in any 
degree that happiness, which is inseparable from 
thy being ! nay, is indeed thy very being. It is 
therefore absolutely necessary for us to cleave 
steadfastly to the Lord our God, that by thy conti- 
nual assistance we may be enabled to live soberly* 



ADDRESS TO THE SAVIOUR. 



45 



righteously, and godly, in this present world. For 
this load of flesh and frailty cumbers and drags us 
down, but the gifts of thy Spirit are a happy coun- 
terpoise to this heavy clog. By these we feel the 
slugglish mass warmed and put into motion; w r e 
rise and mount upwards in heart and mind; we 
sing songs of degrees, arid, inflamed with thy Di- 
vine fire, burn with holy zeal and soar aloft suc- 
cessfully. 

But whither is it that these flights would carry 
us? Even to the Peace of Jerusalem : According to 
that of the Psalmist, I was glad w 7 hen they said 
unto me, We will go into the house of the Lord, 
There, hath his goodness prepared a place for us, 
that the sum of all our wishes and desires should 
be to set up our rest there for ever. For, because 
we are absent from the Lord, during the time of 
our sojourning in this tabernacle of the body, we 
have no continuing city here, but are seeking one 
to come : we lodge in a moveable tent, and are 
travellers and strangers in a foreign land ; but we 
are free denizens of heaven, and our home and all 
our privileges and properties are there. I will 
therefore move under the conduct of thy grace. I 
will retire into the closet of my heart, and enter- 
tain my soul with songs of love to thee, my King 
and my God; with tender sighs and groanings 
which cannot be uttered; in the house of my pil- 
grimage, which the contemplation of thy righteous- 
ness shall soften, while it is made the subject of my 
joy and praise. 

And can I think upon Jerusalem without stretch- 
ing forward all the desires of my soul to that region 
of bliss ? Jerusalem, the country, the common 
mother of us all ; and thee, my God, that reignest 



/ 



46 ADDRESS TO THE SAVIOUR, 

there in glory; the light of that holy city, the father 
and defender, the governor and the shepherd ; the 
pure, but exquisite delights that abound there; 
the substantial joy, and all the unspeakable felici- 
ties united in thee, who art the true, the supreme, 
the only felicity of thy people. O let me not, I 
beseech thee, turn back, or go out of the way, but 
proceed continually in my affections, till thou at 
last bring my whole spirit, and soul, and body, into 
the peaceful mansions, where my heart is already 
fixed. The first fruits of the Spirit I already taste. 
Impart to me the whole lump, and fill my soul with 
the joys which 1 now anticipate. Collect my scat- 
tered thoughts, and take off the blemishes and 
deformities of my present frailties, till thou hast 
wrought me up to a resemblance of thy beauty ^ 
and established me for ever in the glories of thy 
blessed presence, O God of my salvation. 



( 4? ) 



MEDITATION XV. 

The Converted Soul the House of God. 

This house of thine, my God, is not built of 
earthly, nor of any such heavenly, but corporeal 
matter, as the orbs above are formed of; but is 
spiritual and immortal, without flaw or decay. For 
thou hast set it fast for ever and ever, and founded 
it upon a decree which shall not be broken. Thou 
hast given it a duration equal to thy own, and end 
it shall have none, though it had a beginning. For 
wisdom was created in the beginning : not that 
essential Wisdom, co-eternal with the Father, by 
whom all things were made r but that which is a 
created but spiritual substa ce, the rational and 
intellectual mind, which is light by contemplation 
of light, and in a qualified sense styled wisdom, 
though it be finite and created. But as there is a 
mighty difference between original Light, and that 
which is derived from, and caused by the reflection 
of it ; so is there between thee, the perfect uncreat- 
ed Wisdom, and that which is thy creature, and 
thy image. Thus also we distinguish between the 
righteousness which justifies, the righteousness of 
Jesus Christ thy Son, in which the Apostle says, we 
are made the righteousness of God, and that per- 
sonal holiness which the Holy Spirit gives to every 
converted soul. 

But having received both, freely by thy grace, 
the renewed soul is so closely united to thee, the 
true, the eternal God, that though it be not of the 
same eternity from the beginning, yet no length of 



48 



THE CONVERTED SOUL 



future time, no change of fortune or affairs, shall 
ever dissolve or loosen it ; hut it shall rest and be 
employed for ever in the ravishing contemplation 
of thy Divine excellences. For thou, O God, art 
bountiful to all that love thee ; and wilt reveal thy- 
self to such as seek thee, in measures large as their 
capacities admit, or at least as their necessities 
require. This keeps thy servants steady to thee 
and to themselves. This preserves the soul in the 
same happy state, while its eyes are ever intent, its 
affections ever fixed upon thee ; while it beholds 
and loves and delights in that God, who is true 
light and pure love. O blessed noble creature, a 
holy immortal soul, the first and best of all the 
works of God ! but then most blessed, when dwell- 
ing upon thy Master's blessed perfections ; then 
happy beyond all oppression, when entertaining 
that Divine inhabit^t, and illuminated with the 
beams of that glorious day-spring from on high ! 
always transported with the pleasure of behold- 
ing the Divine glory : always fixed upon God, with- 
out admitting any rival or partner in its love. 

This indwelling of God, in this spiritual house, 
forms the happiness which blessed spirits enjoy. 
This is their heavenly satisfaction in heavenly 
places. This the foretaste of future joys, and the 
assurance of every way-faring soul, that though it 
sojourn at present in a strange land, and at a great 
distance from thee, yet if it thirst and pant after God, 
if the dwelling above hereafter all the days of its life 
be its constant wish and endeavour, its longing shall 
one day be satisfied with the pleasures of his house, 
and all its pious mournings turned into joy. From 
this bliss then and the duration of their own joys let 
our souls raise themselves, to form such ideas of 



THE HOUSE OF GOD. 



49 



thine as their present condition can receive: for 
what notions must we have of this blessedness, and 
how vast is thy eternity, when even this created 
house of thine, when keeping at home with thee, 
by its union with its glorious Maker and inhabitant, 
stands proof against all chance of time ; and, per- 
severing by thy gracious influences, is firm, not- 
withstanding the possibility of change to which it 
is subject. Secured by thy presence, and those 
liberal communications of thy grace, which it 
drinks in, and feasts upon continually, it looks at 
nothing beyond thee, as a future addition to its 
happiness ; it is afflicted with no troublesome 
remembrances of any thing past, which should em- 
bitter or lessen the present, but is entirely blessed 
with the enjoyment of that God, who hath in mercy 
made it like himself, and knit it to himself with the 
strongest bond of inviolable love, and such a ful- 
ness of satisfaction, as neither suffers nor desires a 
change. 



( 50 ) 



MEDITATION XVI. 

The pious Soul longing for Heaven, 

Lord! how have I loved the habitation of thy 
house, and the place where thine honour dwelleth! 

0 glorious seat! the residence and the workman- 
ship of the great, the mighty God. Let me continue, 
let me increase in this love of thee more and more. 
Let this weary pilgrimage be spent in advancing 
daily towards thee, and may the gasping of my soul 
after thee sanctify and comfort the labours of each 
day, and refresh my waking thoughts by night. 
Let my heart be always where my treasure is al- 
ready. And, in this dry and desolate wilderness, 
may I feel no other wish than that of arriving at 
my heavenly Canaan, and partaking in the society 
and the joys of that happy people, who have the 
Lord for their God, O may that God who made 
both me and thee possess me in thee ! Not that I 
dare presume to hope for thy beauty and bliss upon 
the account of any deserts of my own; but yet, the 
humblest sense of my own unworthiness will not 
sink me into despair of it, when I reflect upon the 
blood of him who died to purchase this mansion for 
me. Let but his merits be applied to me; let his 
intercessions make up my want of worth, and then 

1 am safe ; for those merits cannot be overbalanced 
by my sins, nor were, nor can those prayers be ever 
offered up to God in vain. 

For my own part, I confess with shame and sor- 
row, that I have gone astray like a sheep that is 



LOffGIiYG FOR HEAVEN". 



51 



lost ; drawn out my wanderings and my miseries to 
a great length ; and am cast out of the sight of my 
God into the blindness and darkness of a spiritual 
banishment. In this forlorn estate I sadly bewail 
the wretchedness of my captivity, and sing mourn- 
ful songs when I remember thee, O Jerusalem. As 
yet I am at an uncomfortable distance, and at best 
my feet stand only in the outer courts of Sion. The 
beauties of the sanctuary are behind the veil, and 
kept hid from my longing eyes : but I am full of 
hope, that the builder of this sanctuary, and the 
gracious shepherd of souls, will carry me home in 
his arms, that I may there rejoice with that joy 
unspeakable and full of glory, which all those happy 
saints feel, who are already admitted into the pre- 
sence of their God and Saviour: the Saviour who 
hath opened this royal palace to all believers, by 
abolishing the enmity in his flesh, and reconciling 
all things in heaven and earth by his own blood. 

He is our peace, who hath made both one, and 
broken down the middle wall of partition, promis- 
ing to give us the same degree of happiness in his 
own due time, which is already enjoyed by, and in 
thee. For thus he hath declared, that they who 
are worthy to obtain that world, and the resurrec- 
tion from the dead, shall be equal unto the angels. 
O Jerusalem, the eternal habitation of the eternal 
God ! mayest thou be the second object of my soul's 
desire, and only he be preferred before thee in my 
affection, who shed his blood to make me worthy of 
thee. Be thou the joy and comfort of my languish- 
ing mind, my great support in hardships and dis- 
tresses; may the remembrance of thee be ever 
sweet, and the mention of thy name a holy charm 
to drive away all sorrow from my soul. 



MEDITATION XVII. 



The Miseries of the present Life. 

Well may I seek for some relief from these con- 
templations of a future state, since this in which I 
now am yields me no diversion, no satisfaction at 
all ; but is a painful and wearisome journey : a 
wretched, decaying, and uncertain life ; a life of 
labour, and, which is worse, a life of sin, and pride, 
and folly ; full of miseries and errors, and rather 
death than life, since in it we die daily, by the con- 
stant decays and alterations of our bodies, and the 
sundry kinds of death, to which we stand every 
moment exposed. 

And can we in any propriety of speech call this 
living ? Does that empty thing deserve the name of 
life, which is blotted with tumours, macerated with 
pains, burnt up with fevers, blasted bv an infected 
air, fattened with eating, brought down with fast- 
ing; enervated with mirth, consumed with melan- 
choly, shortened with care, stupiried with security: 
blown up with riches, dejected by poverty: made 
gay by youth, bowed down with age. broken with 
infirmities, and destroyed with griefs \ Xay. as if 
all these evils were too little, the conclusion of them 
all is the tyranny of death, which puts a speedy 
period to what we falsely call the joys of life, and 
abolishes them and wears out all the footsteps and 
remembrances of them so utterly, that it is from 
thenceforth, as if they had never been at all. 

And yet it is prodigious to consider how this 



MISERIES OF THE PRESENT LIFE. 53 

strange mixture, for which we know not well how- 
to find a name, this living death, or dying life, 
though in every part embittered by these and infi- 
nite other miseries ; how it imposes, I say, upon the 
generality of mankind, and cheats them with lying 
promises of imaginary happiness. Nay, though the 
cheat be so gross, that the blindest of its admirers 
cannot but discover it; and the potion so nauseous, 
that the most stupid cannot but loath and be sick 
of it; yet still unnumbered are the fools that drink 
large draughts of its cup and are intoxicated w 7 ith 
the bewitching liquor. But happy are those few, 
those very few, who by grace from above, keep 
their distance, and will not trust themselves in its 
treacherous embraces ; who despise its vain super- 
ficial joys, and will have nothing to do with its 
flattering allurements, for fear at last it prove their 
fate to have the deceiver and the deceived perish 
together. 



s 2 



( 54 > 



MEDITATION XVIII. 

The Happiness of the Life prepared for them that 
love God. 

But, oh! that life which God hath laid up in 
store for them that love him ! that happy, secure, 
serene, and most desirable, that pure and holy life : 
that life which fears no death, which feels no sor- 
row, which knows no sin, which languishes under 
no pain, is distracted with no care, is ruffled with 
no passion, lies at the mercy of no accidents: that 
incorruptible, that unchangeable life, which hath 
every thing that can attract our affections, and 
command our esteem. There will be no enemies 
to assault us, no envy to undermine us, no tempta- 
tion to seduce us, no fears to confound us, but per- 
fect love and harmony of souls; a day that never 
declines, a light that never goes out : there we shall 
see God face to face, and when we awake up after 
his likeness, our souls shall be satisfied with it 

O let me indulge this delightful thought, and run 
over all the beauties and blisses with an unwearied 
desire ! For the more I consider, the more passion- 
ately fond 1 grow of thee, and feel no pleasure 
comparable to the sweet reflections upon, and im- 
patient thirstings after thee. Here will I dwell, for 
I have unspeakable delight therein. Upon this let 
me fix my eyes, my heart, my studies ; to this let 
me direct all my desires, and conform all my dispo- 
sitions. This subject let me hear of continually, 
let it be my theme to write on, my entertainment 



HAP FIX ESS OF A FUTURE LIFE. 



55 



in conversation. I will spend my private hours in 
reading of its bliss and glories : I will meditate fre- 
quently upon what I have read of it ; that thus at 
least I may find some refreshment, some loose from 
the miseries, and toils, and incumbrances, of a trou- 
blesome perishing life ; and at last recline my weary 
head, and lay me down to sleep with joy, when I 
know that sleep shall be shaken off again, and the 
blessedness of this life, truly so called, immediately 
commence upon my waking. 

This makes me walk with such delight in the 
pleasant gardens of the holy Scripture ; here I am 
diligent to gather the sweet flowers of God's word 
and promises : I devour them by reading ; I medi- 
tate upon them by frequent recollection ; I lay them 
up in my memory as a most valuable treasure: 
and, by tasting and feeding upon these delicious de- 
scriptions of another world, I take off great part of 
the bitter and nauseousness of the present. 

O happy state ! O truly glorious kingdom : with- 
out succession, without confusion ! Where time is 
no longer measured by the revolutions of days and 
nights, summers and winters; but eternity is con- 
tinued through one endless day, one ever-bloomine 
spring. Where they, who have been victorious in 
their spiritual warfare, join in concert with the 
blessed angels, and sing the songs of Sion without 
ceasing. There a never-fading crown adorns every 
head, and exquisite joy overflows every heart. O 
that my sins were blotted out, my pardon sealed ! 
O when will it please God to give me leave to lav 
down this load and lumber of flesh, and admit me 
without spot or corruption into the true rest, the 
transporting delights of that blissful place i that I 
may walk about the beauteous walls of the city of 



56 



HAPPINESS OF A FUTURE LIFE, 



God, view all her palaces, and receive a crown at 
the hand of my merciful Judge ; when shall I make 
one in that holy choir, and behold the majestic 
presence of my Maker, with the spirits of just men 
made perfect ? When shall I see my dear Redeemer 
face to face, and approach that unspeakably bright, 
and as yet inaccessible light, which flows from the 
Sun of Righteousness? When, O when, shall I be 
freed from the bondage of the fear of death, and 
possess the uninterrupted joy of an endless incor- 
ruptible state, conferred upon me by the bounty of 
my God '? 

Happy the soul, which refined from this dross of 
earth, and got loose from its incumbrance of a 
body, soars up to heaven, and takes its dwelling 
there, secure from any future assaults, and triumph- 
ant over death, Then does it feast upon the beau- 
teous face of that dear Lord, whom it served, and 
loved, and longed to enjoy, in that glory and glad 
immortality to which it is at last arrived. A glory 
and gladness which no length of time will wear out, 
no envious adversary can take away. This re- 
deemed soul is the spouse which the daughters saw 
and blessed her ; the queens and the concubines, and 
they praised her. Who is this that cometh up from 
the wilderness leaning upon her beloved ? Who is 
she that goeth up as the morning, fair as the moon, 
clear as the sun, and terrible as an army with ban- 
ners ? With what eager joy does she fly to the 
arms of her Lord, when with joyful astonishment 
she hears the voice of his most affectionate call, 
Rise up, my love, my fair one, and come away 7 
For lo! the winter is past, the rain is over and 
gone. The flowers appear on the earth, the time 
of singing is come, and the voice of the turtle is 



HAPPINESS OF A FUTURE LIFE, 



57 



heard in our land. The fig-tree putteth forth her 
green figs, and the vines with the tender grape 
give a good smell. Arise, my love, my fair one, 
and come away. O mv dove, thou art in the cliffs 
of the rocks, in the secret places of the stairs, let me 
see thy countenance, let me hear thy voice, for 
sweet is thy voice, and thy countenance is comely. 
Come, my chosen, my fair one, my dove, my spouse, 
and I will receive thee into my throne, for I have 
longed for thy beauty. Come and rejoice before 
me with the angels, to whom I have promised to 
make thee a companion. Come, after long toils and 
many dangers, and enter thou into the joy of thy 
Lord, a joy which no man taketh from thee. Hap- 
py, indeed, the soul that hears this blessed sum- 
mons from the Son of God, 



( 58 ) 



MEDITATION XIX. 

Succour in present Trouble. 

Blessed are all thy saints, my God and king, 
who have travelled over the tempestuous sea of 
mortality, and have at last made the desired port 
of peace and felicity ; fearless of future hazards, 
and full of perpetual joy. This sea, thou, my Sa- 
viour, didst condescend to try and be tossed upon. O 
cast a gracious eye upon us who are still in our 
dangerous voyage. Thou art possessed of never-fad- 
ing glory, but do not in the midst of thy own happi- 
ness, forget those who are beset with vast variety 
of miseries. Thou hast chosen us to thyself, and 
what we are or hope to be, is all thy gift : thou 
hast promised to make us immortal with and by 
thyself, and to bestow upon us the everlasting 
felicity of thy presence ; O remember and succour 
us in our distress, and think on them who lie ex- 
posed to the rough storms of troubles and tempta- 
tions. 

Thou art the beautiful gate of heaven, the door 
at which the sheep must enter; but we, alas ! lie 
grovelling here below, and our soul cleaveth to the 
dust. Stretch forth thy hand, and raise us up; 
strengthen our weakness, that we may do valiantly 
in this spiritual war, who of ourselves are not able 
to stand against the mighty force that comes against 
us. Help us against our enemies' power ; help us 
against our own negligence and cowardice, and de- 
fend us from the treachery of our own unfaithful 



SUCCOUR IN PRESENT TROUBLE. 



59 



hearts. We are exceeding frail, exceeding weak 
and despicable, slaves to intemperance and lust, 
and indisposed to every virtuous and gallant under- 
taking. And yet, helpless wretches as we are, 
when listed under thy banner, and borne up by 
thy cross, w 7 e are buoyed up by thy faith, and com- 
mit ourselves boldly to this great and wide sea, 
wherein are things creeping innumerable, both 
small and great beasts, where is that Leviathan, 
that serpent ready to devour ; wherein are rocks 
and quicksands, and other dangers without num- 
ber, on which the careless and the unbelieving run 
their vessels, and suffer shipwreck daily. 

Intercede for me, therefore, most gracious Sa- 
viour, that, by thy powerful mediation, and all- 
sufficient merits, I may be able to bring this vessel 
and its lading safe to shore ; and be conducted to 
the haven where every pious soul would be, the 
haven of peace and salvation, of uninterrupted 
rest, and never-ending joy, 



( 60 ) 



MEDITATION XX. 

The Heavenly Jerusalem. 

O heavenly Jerusalem ! Our common mother, 
the holy city of God, thou beautiful spouse of Christ; 
my soul hath loved thee exceedingly, and all my 
faculties are ravished with thy charms. O what 
graces, what glory, what noble state appears in 
every part of thee ! Most exquisite is thy form, and 
thou alone art beauty without - blemish. Rejoice 
and dance for joy, O daughter of my King, for thy 
Lord himself, fairer than all the sons of men, hath 
pleasure in thy beauty. 

But, what is thy beloved more than another be- 
loved, O thou fairest among women 1 My beloved 
is white and ruddy, the chiefest among ten thou- 
sand. As the apple-tree among the trees of the 
wood, so is my beloved among the sons, I sat down 
under his shadow with great delight, and his fruit 
was sweet to my taste. 

By night on my bed I sought him whom my soul 
loveth, I sought him and found him. I hold him 
fast, and will not let him go, till he bring me into 
his house, into the secret places of his tabernacles. 

0 glorious metropolis! there shalt thou give thy 
children everlasting consolation, and so fill me with 
the plentiful communication of thy pleasures, that 

1 shall never hunger more, neither thirst any more. 

O how happy will my soul perceive itself when 
it shall be admitted to see thy glory, thy beauty ; 
to view the gates? the walls, the streets, the stately 



THE HEAVENLY JERUSALEM. 



61 



buildings, the splendour of thy inhabitants, and the 
triumphant pomp of thy king enthroned in the 
midst of thee ! For thy walls are of precious stones, 
and thy gates of pearl, and thy streets of pure gold, 
continually resounding with loud hallelujahs. Thy 
houses are founded upon hewn square stone, carried 
up with sapphire, covered in with gold, and no un- 
clean person can enter into thee, no manner of pol- 
lution abide within thy borders. 

Sweet and charming are thy delights, O holy 
mother of us all. Subject to none of those vicissi- 
tudes and interruptions which abate our pleasures 
here below. No successions of night and day, no 
intervals of darkness, no difference of seasons in 
their several courses. Nor is the light derived from 
artificial helps, or natural luminaries, the same 
with ours; no lamps or candles, no shining of the 
moon or stars, but God of God, and light of light, 
even the Sun of Righteousness shines in thee, and 
the white immaculate Lamb, he it is that enlightens 
thee with the full lustre of his majesty and beauty „ 
Thy light and glory, and all thy happiness, is the 
incessant contemplation of this divine king ; for this 
King of kings is in the midst of thee, and all his 
host are ministering round about him continually. 

There are the melodious choirs of angels; there 
the sw T eet fellowship and company of the heavenly 
inhabitants ; there the joyful pomp of all those tri- 
umphant souls who from their sore trials and tra- 
vels through this valley of tears, at last return vic- 
torious to their native country. There the goodly 
fellowship of Prophets, whose eyes God opened to 
take a prospect of far distant mysteries. There the 
twelve leaders of the Christian armies, the blessed 

F 



THE HEAVENLY JERUSALEM, 



Apostles ; there the noble army of the Martyrs | 
there the convention of confessors ; there the holy 
men and women, who in the days of their flesh 
were mortified to the pleasures of sin and the 
world ; there the virgins and youths, whose bloom- 
ing virtues put out early fruits, and ripened into 
piety far exceeding the proportion of their years. 
There the sheep and lambs, who have escaped the 
ravening wolf, and all the snares laid for their de- 
struction. These all rejoice in their proper man- 
sions; and, though each differ from other in de- 
grees of glory, yet all agree in bliss and joy, diffus- 
ed to all in common ; and the happiness of every 
one is esteemed each man's own. 

For there charity reigns in its utmost perfection, 
because God there is all in all, whom they con- 
tinually behold, and beholding, continually admire, 
and praise and love, and love and praise without 
intermission, without end, without weariness, or 
distraction of thought. This is their constant, their 
delightful employment. And O how happy shall I 
be, how exquisitely, how incessantly happy, if, 
when this body crumbles into dust, I shall be enter- 
tained with that celestial harmony, and hear the 
hymns of praise to their eternal King, which hosts 
of angels, and saints innumerable, are ever singing 
in full concert ! How happy myself to bear a part 
with them, and pay the same tribute to my God 
and Saviour, the author and the captain of my sal- 
vation ! To behold his face in glory, and be made 
partaker of those gracious promises, of which he 
hath given me the comfortable hope, when saying 
to his Father, I will, that they whom thou hast 
given me, be with me where I am, that they may 



THE HEAVENLY JERUSALEM. 



63 



behold the glory which I had with thee before the 
world was. And again, supporting his disciples 
against the tribulations they should encounter here 
below, If any man love me, let him follow me, 
and where I am, there shall also my servant be. 
And in another place, He that loveth me shall 
be loved of my Father, and I will love him, and 
will manifest myself unto him, 



( 64 ) 



MEDITATION XXL 

The Praise of God. 

Bless the Lord. 0 my soul, and all that is within 
me. bless his holy name. Bless the Lord. 0 my 
soul., and forget not all his benefits. 0 praise the 
Lord, all ye works of his. in all places of his domi- 
nions ; praise the Lord. 0 my soul. Let us mag- 
nify that great God. whom angels praise, whom 
dominions adore; before whom, powers fall down 
and tremble ; whose excellent glory cherubim and 
seraphim proclaim with loud incessant voices. Let 
us then bear a part too in this heavenly song, and 
together with angels and archangels, and all the 
company of heaven, laud and magnify that glorious 
name. Let us tune our voices up with theirs: and 
though we cannot reach their pitch, yet will we 
exert the utmost of our skill and power, in this tri- 
bute to the same common Lord : and say with them, 
as poor mortals are able. Holy. holy. holy. Lord 
God of hosts; heaven and earth are full of thy 
2;lory ; glory be to thee. 0 Lord most high. 

For these are the happy spirits, who offer a sa- 
crifice of pure praise before the throne of God con- 
tinually, who are ever wrapt in the contemplation 
of his perfections ; and see them, not like us. 
through a glass darkly, but near at hand, and face 
to face. What tongue can express, what thought 
conceive, the admirable beauty,, the exact order, 
the numberless multitude of this heavenly host : 
the inexhaustible source of joy springing from the 



THE PRAISE OF GOD. 



65 



beatific vision; the fervent love which ministers 
delight without torment ; the ever-growing desire, 
which rises w 7 ith their satisfactions, and the grateful 
satisfactions which crown that desire ; a desire 
always eager, and never uneasy, always full, and 
never cloyed; the blessedness derived down to 
them, by their inseparable union to the fountain of 
all bliss ; the light communicated to them from the 
original light ; the happy change into an immuta- 
ble nature, by seeing the immutable God as he is, 
and being transformed into the likeness of him they 
see ! 

But how, alas ! should we hope to comprehend 
the divinity and bliss of angels so far above us, 
when we feel ourselves unable to find out the na- 
ture and perfections of this very soul within us 1 
What sort of being must this be, which inspires a 
lump of dead flesh with life and activity, and yet, 
when most desirous so to do, cannot confine its 
thoughts to holy exercises? What a mixture of 
power and impotence is here? How great, and 
yet, how poor and little is this principle, which 
dives into the secrets of the Most High, searches 
the deep things of God, and expands itself to ce- 
lestial objects, at the same time that it is forced 
to employ its talent in the invention of useful arts, 
and to serve the necessities of a mortal life ? What 
sort of creature is this, that knows so much of 
other things, and so little of itself? So ingenious in 
matters abroad, so perfectly in the dark to what is 
done at home ? Specious, but very disputable no- 
tions have indeed been advanced concerning the 
origin of our soul, but all we know of it amounts at 
last to this: That it is an intellectual spirit, created 
by the Almighty power of its Divine maker, endued 
f 2 



66 



THE PRAISE OF GOD, 



with such an immortality as he was pleased to 
qualify it for; enlivening and sustaining a body 
subject to change, corruption, and death, and liable 
to all the unequal affections of fear and joy, and 
every turbulent passion? that in their turns exalt 
and depress, enlarge or contract its powers. 

And what an amazing thing is this now ! The 
more we attend to it, the more we shall find our- 
selves lost in wonder. When we read, or speak, 
or write of God, the great Creator of the universe, 
we can deliver ourselves clearly and distinctly, 
though at the same time his perfections be too vast 
for our words to express, or our minds to compre- 
hend; the subject, not of an adequate conception, 
but of an awful astonishment. But when we de- 
scend lower, and treat of angels, and created spi- 
rits, of souls united to bodies, and beings of the 
same level with, or a condition inferior to our own ; 
we are not able to support our ideas with proofs so 
incontestible ; and find it impracticable to -satisfy 
ourselves or others in the inquiries concerning them. 
Why then should we, to so very little purpose, hover 
uncertainly about these lower regions, and spend 
our time and pains in groping in the dark ? JNo, let 
our minds rather enlarge their thoughts, and take 
a nobler range : let them leave all created objects 
behind, and run, and mount, and fly aloft: and, 
taking faith to the assistance of reason, fix their 
eyes with the utmost intenseness our nature will 
bear, upon the Creator, the universal cause. Yes, 
I will make a ladder, like that of Jacob, reaching 
from earth to heaven, and as by rounds, go up from 
my body to my soul, from my own soul to that 
eternal Spirit that made it ; who sustains, preserves 
it ; always with me, about me, above me ; thus skip- 
ping over all the intermediate stages of being, and 



THE PRAISE OF GOD. 



67 



re-uniting my own soul to Him, from whom it came, 
and in whose image it was created. 

Whatever bodily eyes can discern, whatever 
leaves impressions upon my imaginative faculty, 
shall be resolutely set out of the way, as a hin- 
drance to that more abstracted contemplation, 
which my mind is desirous to indulge. A pure and 
simple act of the understanding, is that which must 
carry me up, and boldly soar at once to the Crea- 
tor of angels, and souls, and all things. And hap- 
py is that soul, which refusing to be detained by 
low and viler objects, directs its flight to the noblest 
and most exalted, and, like the eagle, builds its nest 
in the top of the rocks, and keeps its eye steady 
upon the Sun of Righteousness ; for no beauty is so 
charming, no pleasure so transporting, as that with 
which our eyes and mind are feasted, when our 
greedy sight and eager affections are determined to 
our God and Saviour, as to their only proper centre ; 
when, by a wondrous mystical, but true and spiri- 
tual act of vision, we see him who is invisible ; be- 
hold a light far different from this, which cheers 
our senses, and taste a pleasure infinitely sweeter 
than any this world and its joys can afford : for 
this is a short and insincere pleasure ; this is a dim 
and feeble light, confined to a narrow space, always 
in motion from us, and in a few hours put out by 
constant returns of darkness: these are enjoy- 
ments which the great Creator hath distributed to 
brutes, nay, to the vilest of insects, in common with 
mankind; and therefore let us thirst and aspire 
after such as are truly Divine ; for what even swine 
and w T orms share with us, cannot deserve the name 
of light and pleasure, but, in comparison of those 
more refined, are to be esteemed no better than 
pain and night. 



( 68 ) 



MEDITATION XXII. 

Visio?i and Enjoyment of God. 

This supreme and immutable Being, this glo- 
rious sun that never sets, this true, unclouded, and 
eternal light, the light of angels and men. cannot 
indeed be seen with mortal eyes, nor must we hope 
in this life to approach it : that blessing is reserved 
for glorified saints in heaven : and therein chiefly 
does the excellence of their reward and happiness 
consist. But yet are we not even now shut out 
from all perception of it neither: for to believe in. 
to meditate upon, to understand, and ardently to 
thirst after God, to make him the sole object of our 
thoughts and desires : this is in some sense to see. 
and to possess him. And since our capacity ex- 
tends thus far at present, let us exert those little 
powers we have : let our voices be lifted up on 
high, and our souls make God their study : and let 
us, to the best of our ability, entertain him v ith 
his own praises. For it is very meet, right, and our 
bounden duty, that the creature should publish the 
goodness of the Creator : since he created us for the 
manifestation of his glory, though he stand in do 
need of any glory we can give him, nor can we add 
to what he hath already. 

For he is power incomprehensible, possessing all 
things, and self-sufficient. Great is our Lord, and 
great is his power, yea, and his wisdom is infinite. 
Great is our Lord and marvellous, and worthy to 
be praised. Let this then be the object of my love ; 



VISIOX AXD EXJOY3IEXT OF GOD. 



69 



this the subject of my song; this the ground of my 
labour and studies. And let my mind, and tongue, 
and hands, be continually exercised in desiring, 
speaking, singing, writing of him. Let the delights 
of this heavenly rhetoric be my daily food and 
feast, that, filled with this Divine nourishment, I 
may cry out with the most earnest contention of heart 
and voice, with joy and gladness, and most fervent 
zeal, and proclaim the excellences of my God. 

Most great, most gracious, most mighty, most 
just, most merciful, omnipresent and incomprehen- 
sible Lord God ! Thou art invisible and yet seest 
all things, unchangeable and changest all things ; 
immortal, without bound, without end, unspeakable, 
unsearchable, unmoved, and giving motion to all 
things ; fearful and glorious : to be honoured and 
reverenced, and adored with the most profound hu- 
mility; never new, never old; and yet making all 
things new, and consuming their gayest pride with 
age, though they regard it not. 

Always in action, and yet always at rest : sus- 
taining all things, and yet feeling no burthen ; cre- 
ating, protecting, nourishing, maintaining, improv- 
ing all things. Thou seekest, and yet thou lackest 
not; thou lovest without passion, art jealous with- 
out disturbance ; thou repentest without remorse ; 
art angry without perturbation : changest thy 
works, but not thy resolution; thou receivest what 
thou hadst never lost ; art never poor, and yet re- 
joices t in the gaining of sinners : art not covetous, 
and yet expectest thy own with usury; and art 
pleased to account thyself a debtor to them who do 
good for thy sake. 

But who, alas, can do, who is possessed of any 
good, which is not thine already? Thou payest 



70 



VISION" AND ENJOYMENT OF GOD. 



debts, and yet owest nothing : Thou forgivest debts, 
and art no loser by thy mercy : Thou givest life 
and being to all ; art every where, and all in all : 
Thou mayest be felt and perceived, but not seen ; 
art distant from no place, and yet far from the un- 
godly ! For where thou art not by thy grace and 
favour, thou still art present by thy observation 
and vengeance. Thou communicatest thyself to 
all, but not to all equally. To some things thou 
impartest being, but not life, or sense, or under- 
standing. To some, being and life, but not sense 
and understanding. To some again, being, and 
life, and sense, but not understanding. To some, 
lastly, thy bounty extends so far, as to bestow all 
these. And though thou always art the same, per- 
fectly consistent with thyself, yet nothing is more 
different than that vast variety, of gifts and dispen- 
sations, wherein thv different influences are shed 
abroad upon different sorts of creatures. 

We are in continual pursuit of thee, and though 
thou move not away from us, yet can we not ap- 
prehend thee. Thou possessest all things, compas- 
sest all, surmountest all, upholdest all things. 

Thou teachest the hearts of the faithful without 
the formality of w 7 ords, and speakest to them with- 
out the noise of articulate sounds. Thy wisdom 
reacheth from one end to the other mightily, and 
sweetly doth she order all things. Thou art nei- 
ther enlarged by any addition of space, nor changed 
by any revolution of time. Thou inhabitest the 
light, which no man can approach ; indivisible, be- 
cause strictly and simply one, having no parts, filling 
all things with the whole of thyself. 

Finite minds cannot distinctly conceive, nor artful 
expressions declare, nor whole volumes and libra- 



VISION AND ENJOYMENT OF GOD. 71 



ries explain the depths and intricacies of this mys- 
tery. For what can describe that greatness which 
is above all quantity, and that transcendent good- 
ness which is ahove all quality? This is perfect 
goodness indeed ; and therefore none is truly good 
but thou alone, with whom to intend is to finish, 
and to will is to be able to perform. 

Thou madest all things out of nothing, merely 
because it was thy good pleasure so to do. Thou 
possessest all things, not because thou needest any : 
Thou governest all without care or toil, and nothing 
in heaven above, or in earth, no not in hell beneath, 
hath power to countermand, or in any degree to 
disturb thy regular management, or break the 
beauteous order of thy universe. 

Thou art not the author of any evil : this is what 
even that power, which can do all things, cannot 
do; for the being able to do this would argue a de- 
fect, and not a perfection of power. Nor canst 
thou repent of any thing thou hast done, because 
thy wisdom always does the best : nor canst thou 
be disordered with any tumultuous passions, for 
these are the tempests and commotions of weak 
minds : nor could the danger or ruin of the whole 
world be any detriment to thee, for that were to 
have a happiness depending on thy own creatures: 
nor canst thou approve or commend any wicked 
action, for that were a blemish to thy holiness, and 
would make thee cease to be God. 

Thou never liest, because thou art eternal truth. 
By thy bounty alone we are created. By thy jus- 
tice we are punished for our offences. And by thy 
clemency we are delivered from vengeance and de- 
struction. No material being, whether earthly or 
heavenly body, no active principle which can affect 



72 VISION AND ENJOYMENT OF GOD. 

our senses, ought to be worshipped for thee ; for 
thou alone hast self-existence, and never changest 
from what thou art. Hence is thy name Jehovah, 
denoting that thou art always the same, and thy 
years shall not fail. These, 1 and many other neces- 
sary and saving truths, thy word hath taught me, 
the knowledge of which, I acknowledge to be thy 
special favour, to me entirely unworthy. For here 
I learn, that thou art the one, the true God, with- 
out body, parts, or passions : and that no part of 
thy substance is capable of change or corruption, 
compounded or made. This makes it evident, that 
no bodily eye can discern thee, and that no mortal 
can see thee in thy proper essence : hence it is also 
plain, that from the same cause, which enables 
angels to behold thee now, we also after this life 
shall be enabled to behold thee. But even those 
glorious and intellectual spirits cannot see thee in 
all points as thou art ; for thy mysterious unity of 
essence, in trinity of persons, as it hath nothing like 
itself, so it is fully comprehended by nothing but 
itself. 



( 73 ) 



MEDITATION XXIII. 

The Holy Trinity, 

Thou my God art but one with regard to thy 
nature, but the persons to whom this nature is com- 
municated are several : and thus in different re- 
spects thou art capable and incapable of becoming 
the object of number and measure and weight 
We do not acknowledge any beginning of that 
goodness whereof thy essence consists, but believe 
all things whatsoever to be from and by and in 
this: and that there is no other thing good, except 
so far as it participates of. and receives its good- 
ness from thee. 

O Lord omnipotent, thou great Three-One whose 
Almighty power possesses, governs and tills all 
things : yet so as that the greatest hath not more, 
nor the least less, but so as to be all in all, and ail 
to be in thee ; as it is written. Whither shall I go 
from thy spirit, and whither shall I flee from thy 
presence : If I climb up to heaven thou art there ; 
if I go down to hell, thou art there also ; if I take 
the wings of the morning, and remain in the utter- 
most parts of the sea, even there also shall thy hand 
lead me, and thy right hand shall hold me. Thus 
art thou present with every thing, and every thing 
with thee: not by any local extension, but by thv 
virtue and power, and communication of thyself. 

Now since thy nature is simply and inseparably 
one, we must not so conceive of the Trinity, as if the 
persons in it could be really separated from one 

G 



74 



THE HOLY TRINITY. 



another. This is indeed distinguished into three, and 
each person hath a different name and title ; but 
still no name belongs to any one of them, which 
does not at the same time refer to the rest, accord- 
ing to the different properties and mutual relations 
of each to other. The Father includes the notion 
of a Son ; the Son that of a Father ; The Holy 
Spirit, Father and Son both. And all those titles 
used to express the power, and essence, and perfec- 
tions ; and whatever is included in the name of 
God, belongs to every person equally. There is 
not, therefore, any thing which may be truly af- 
firmed of the Father as God, but may with equal 
truth be affirmed of th.e Son, or Holy Ghost, as 
God. We say that the Father is God by nature, 
so we say likewise that the Son and the Holy 
Ghost are ; and yet they are not three Gods by 
nature, but Father, Son, and Holy Ghost, one and 
the self-same God. 

So that our understanding embraces but one un- 
divided essence, though for our more distinct con- 
ception of this essence, we distinguish the several 
subsistences in it, by calling them different persons. 
But still, that this plurality of persons does not infer 
a plurality of beings, is manifest from hence, that 
the name of each person has a necessary respect to 
the other two. If I mention the Father, I include 
the Son ; if the Son, I include the Father; if the 
Spirit, I must unavoidably be understood, to refer 
to some whose spirit this is, and so imply Father 
and Son both. This is the true faith ; this is the 
result of sound doctrine, such as Almighty God hath 
taught in his Word, and by its ministry educated 
me in the belief and full persuasion of 



THE HOLY TRINITY. 



75 



In this faith, which I do not only profess with all 
possible sincerity, but thankfully acknowledge to 
be thy gracious gift for the benefit and salvation 
of my soul, I call upon my God. And good reason 
have I to be thankful for this gift, since the believ- 
ing soul lives by faith, and by hope embraces that 
at present, which it shall one day see in thee. To 
thee therefore I come, with a mind thus enlight- 
ened, happily brought out of the dark night of igno- 
rance, to the knowledge of thy divine truth ; and 
delivered from the seducing charms of a treache- 
rous and calamitous world, to taste the sweets of 
that love, which places all its hopes and joys in 
thee : even thee, O blessed and glorious Trinity in 
unity, Father, Son, and Holy Ghost ; my God, my 
Lord, my Comforter ; Love, mercy, and communion 
of grace. 

O thou that begettest ! O thou that art begot- 
ten ! O thou that begettest us again to a new r life ! 
Source of light, light of light, distributer of light ; 
the spring, the stream, the watering, the one of 
whom, the one by whom, the one in whom are all 
things! For in all three is but one essence, one 
power, one goodness, one blessedness, from and by 
and in whom, whatever else is blessed, receives its 
blessedness ; my soul would place its trust in thee, 



( ™ ) 



MEDITATION XXIV. 

God the True Life. 

0 God, the true life of and by and in whom all 
things live, the common source of all good, our 
faith in thee excites, our hope exalts, our love 
unites us. Thou commandest us to seek thee, and 
art ready to be found ; thou biddest us knock, and 
openest when we do so. To turn from thee, is to 
fall into ruin and death. To turn to thee, is to 
rise to life and glory. To abide in thee, is to stand 
fast and secure from danger. No man loses thee, 
who does not suffer himself to be deceived : no man 
seeks thee, who does not submit to instruction and 
reproof; no man finds thee, who does not seek after 
thee with a clean heart and purified affections. 
To know thee is life ; to serve thee is freedom ; to 
enjoy thee is a kingdom; to praise thee is the joy 
and happiness of the soul. I praise and bless and 
adore thee, with heart and voice and every facul- 

7 m/ 

ty ; I worship thee, I glorify thee, I give thanks to 
thee for thy great glory, for thy great goodness, for 
thy innumerable and inestimable mercies, holy, 
holy, holy. Lord God Almighty. 

1 humbly beseech thee, O blessed Trinity, to come 
to me, to abide with me, to reign in me, to make 
this heart of mine a holy temple, a fit habitation 
for thy majesty. I entreat the Father by the Son, 
the Son by the Father, the Holy Ghost by the Fa- 
ther and the Son, that all those vicious dispositions 
may be removed far from me. which might give 
offence to those eyes which cannot behold iniquity ; 



GOD THE TRUE LIFE. 



77 



and that all those virtues may be implanted, and 
grow, and flourish, and abound in me, in which the 
God of unity delights. O thou Maker and Preserver 
of all things, visible and invisible ! keep, I beseech 
thee, the work of thy own hands, who trusts in thy 
mercy alone for safety and protection. Guard me 
with the power of thy grace, here and in all places., 
now and at all times, within and without, before 
and behind, above and below; let thy holy angels 
pitch their tents round about me, and may thy 
Holy Spirit so possess himself of all the passes to 
my heart, that the treacherous enemy of souls 
may have no place left open, whereby to make his 
approach. 

Thou art the guardian and defender of all that 
depend upon thee ; without whose watchful care 
none can be safe; without whose mighty power 
none is a match for the dangers and temptations 
which every moment beset him. Thou art God, 
and there is none beside thee, in heaven above, or 
in earth beneath. Thou art great, and dost won- 
drous things. Who can recount, who can conceive 
them? Honour and praise are thine; angels and 
spirits, and all the creation join in setting forth thy 
glory, and paying the constant humble homage due 
from creatures to their Creator, from servants to 
their Lord, from subjects and soldiers to their vic- 
torious Leader and universal Kino;. 

To thee the pure and lowly in heart, to thee the 
souls of the righteous, to thee the citizens of the hea- 
venly Jerusalem, to thee the numerous orders of 
purified spirits, sing hymns of joy perpetually; fall 
down before thy throne, cast their crowns at thy 
feet, and with profoundest reverence adore the 
brightness of thy majesty. Not only these, but man, 
g 2 



18 



GOD THE TRUE LIFE. 



a valuable part of the creation, since formed in thy 
resemblance, and placed chief in honour of all 
things here below, he joins in praises too, though 
not able to discharge the duty, with the same noble 
and exalted zeal as the bright hosts of heaven. 
Nay, even I the last and least of men, laden with 
sin and frailty, do yet desire to magnify thee wor- 
thily, and to love thee perfectly. Help me, my God, 
my life, my strength, assist the desires thou canst 
not but approve, and make me capable of glorify- 
ing thee. Shed abroad thy light in my heart, put 
thy word in my mouth, that my heart may be filled 
with thy praise, and my tongue may sing of thy 
glory and honour all the day long. 

But because praise is not comely in the mouth 
of a sinner, and I alas ! am a man of unclean lips, 
purge me I beseech thee, from all manner of im- 
purity ; touch my heart and tongue with a coal 
from thy altar; wash away my filth, and purify all 
my dross, so shall I be able to offer thee the sacri- 
fice of praise. And when I do so, be thou gra- 
ciously pleased to accept the little I can give ; ac- 
cording to the inclination and sincerity of my 
heart, accept the calves of my lips. Let my 
prayer be set forth in thy presence, and let the 
lifting up of my hands be an evening sacrifice. Let 
the continual, and the most delightful remem- 
brance of thee, diffuse a constant joy through my 
whole soul, and transport it with a most ardent 
love of invisible blessings, that my affections may 
rise from earth to heaven, from temporal objects to 
eternal, and from the dark confused view of the 
creature, to the astonishing and beatific vision of 
the Creator. 

O eternal truth, and true love, and beloved eter- 



GOD THE TRUE LIFE. 



79 



nity ! my soul panteth after thee day and night; on 
thee all my hopes and thoughts are fixed, and in 
the enjoyment of thee are all determined. He 
that knows thee, knows truth and eternity; for 
thou art seated on high, above all ; whom, w T hen 
this life of dimness is dispersed, and the veil of mor- 
tal flesh drawn aside, we shall see as thou art. At 
present the language wherewith others accost me 
is, Where is thy God ? and the question I often put 
to thee is, Where art thou now, my God 1 I now and 
then take breath and seem to live, when I pour 
out my heart before thee, in the voice of joy and 
thanksgiving ; but even in the midst of mirth, a 
damp comes over my spirits, because my soul falls 
back again from these pleasing exercises : and even 
when most desirous to mount up above the highest 
heavens, feels itself dragged down into a dark and 
great deep, or rather finds itself to be no better 
than a dark and great deep. 

In this abyss indeed sometimes I perceive some 
glimmerings of light, from that faith which thou 
hast kindled, to shine in the darkness. This some- 
times rouses me in David's strain, Why art thou so 
heavy, 0 my soul, and why art thou so disquieted 
within me ? Still put thy trust in God : His word is 
a lanthorn to my feet, and a light unto my paths. 
Still trust in God till the night wear off, and the 
wrath of God. of which we were some time^hildren, 
be over-past, and the overflowings of ungodliness be 
carried clean away. The remains of these mise- 
ries we must be content to carry about us, while 
burdened with a body dead because of sin, till 
such time as the shades and thick clouds be dispelled 
by the dawn of the day of life. Put thou thy trust 
in God and tarry his pleasure : for in the morning 



80 



GOD THE TRUE LIFE. 



I shall stand before him, and behold his glory, and 
be filled with his praise. Even his, who shall 
quicken our mortal bodies by his Spirit that dwelleth 
in us. His, who shall make us light, that we may 
be children of the da}^, and not any longer of the 
night, nor of darkness. For we were sometimes 
darkness, but now are we light in the Lord, but 
such we are, as yet by faith only, and not by sight 
and fruition. For we are saved through hope ; but 
hope that is seen, is not hope. 

The numerous progeny of angels and celestial 
spirits do indeed glorify thy name after a manner 
very different from ours. They have no need to 
study the Holy Scriptures, and learn from thence 
the glories of thy essence. They see the blessed 
Trinity face to face, and read in thee the counsels 
of thy eternal will and wisdom : they read, and 
choose, and love all thy good pleasure ; and what 
they read, they never lose the remembrance of. 
Nor shall this book ever be shut to them ; because 
thou art ever present with them, the same to all 
eternity, exhibiting thyself continually to their un- 
derstandings. O blessed spirits, who are thus ena- 
bled to offer thee the tribute of their praise without 
any mixture of infirmity, without any interruption, 
without the alloy of anxious care and sorrow, who 
drink of thy pleasures, as out of a river, and exult 
with the sweet transports of joy unspeakable. For 
their praise and their joy flow both from the same 
source ; and they who always see thee, cannot but 
always praise, and always rejoice in thee. 

But we poor feeble mortals, weighed down with 
a body of corruption, placed at a vast distance 
from the bright beams of thy countenance, and dis- 
tracted with variety of worldly cares and events, 



GOD THE TRUE LIFE, 81 

are not in a condition of glorifying thee worthily. 
Our prospect is but dark and very remote, and the 
little we are able to do, is by the help of faith, and 
not by sight. But those celestial spirits wait about 
thy throne, and act by sight, and not by faith. This 
gives them a capacity of knowing, and loving, and 
praising, above what the present state of flesh and 
blood will admit, even the most exalted saint upon 
earth to attain to. But notwithstanding the differ- 
ent manner and value of their more perfect and 
our feebler praises, still thou art the same God, the 
common Father and Creator of angels and men. 
The sacrifice is the same offered in heaven and in 
earth, and centres all in thee at last, from whatso- 
ever quarter it come. Nor do our weakest essays, 
when compared with their noblest performances, 
discourage us from hoping, that we shall one day, 
by thy bounteous mercy, be received up to the 
same blissful mansions, made members of the hea- 
venly choir, and in their company, see and adore 
and praise thy glorious name for ever. In. the 
meanwhile Lord, grant me thy assistance, that 
w T hile I sojourn in this mortal body, I may do all for 
which my present circumstances are qualified : 
that my heart may be sensibly affected with thy 
goodness, my tongue continually speak of thy ho- 
nour, and all my bones say, Lord, who is like unto 
thee? 

Thou art that God Almighty, three in person, 
but one in substance; the Father begotten of none, 
the Son only begotten of the Father, the Holy 
Ghost proceeding from, yet ever remaining in, the 
Father and Son both. When we were nothing, 
thy power gave us being : when we were lost by 
sin, and worse than nothing, thy inestimable mercy 



82 



GOD THE TRUE LIFE. 



contrived a wonderful method of restoring us to a 
new, and spiritual, and better life. 0 suffer us not 
to be insensible and unthankful under so gracious 
a dispensation ! Help us to walk worthy of thy ma- 
nifold, thy unspeakable mercies; and increase in 
us daily thy graces ; strengthen our faith, exalt our 
hope, and inflame and enlarge our charity. 

Enable us, by the powerful influence of thy 
blessed Spirit, to continue steadfast in the belief of 
thy truth, and plentifully to bring forth the fruits 
agreeable to that belief; that so, by a true faith, 
and a suitable practice, thy mercy may at last 
bring us to the attainment of everlasting salvation; 
that we may be with thee where thou art, and see 
thee as thou art, and adore the brightness of thy 
majesty, and join our hearts and voices with those 
whom thou hast already admitted to that glorious 
sight, in hymns of joy and praise. Saying with all 
the company of heaven, Glory to the Father whose 
wisdom created us ; Glory to the Son, whose love 
redeemed us ; Glory to the Holy Spirit, whose grace 
sanctified us : Glory to the almighty and undivided 
Trinity, whose works are inseparable, and dominion 
without end. To thee belongs praise, and thanks- 
giving, and honour, and blessing ; and therefore all 
honour, and power, and thanks, and praise be unto 
thee our God, for ever and ever, 



( 83 ) 



MEDITATION XXV. 

Zeal in the Praise of God. 

Pardon, O gracious Lord, pardon and pity most 
tender Father, my wretched ignorance and manifold 
imperfections. Do not reject my forwardness as 
rash and over-bold, because I who am but a ser- 
vant, (0 that I were but a good, and not a careless 
and unprofitable, and therefore a wicked and most 
unworthy servant) presume to praise and adore the 
great and terrible God, and when I do so, feel not 
my heart touched with that deep contrition, nor 
my eyes overflowing with tears, nor my soul hum- 
bled with that awful reverence and godly fear, 
which best becomes my vileness and thy majesty. 
For sure, if angels themselves fall down and trem- 
ble before thee, it is but fit that so sinful a creature 
as I, should approach thee with dread and sorrow ; 
with sad apprehensions of the justice I have pro- 
voked to anger ; and constant lamentations of my 
own guilt and unworthiness ; that I should exceed- 
ingly fear and quake, and never come into thy pre- 
sence, but with a pale dejected countenance, with 
weeping eyes and shivering limbs. This I am sen- 
sible I ought, and this I wish to do ; but yet I do it 
not because I cannot do what I sincerely wish I 
could, and wonder greatly that I cannot bring my- 
self to do. But who is able to do this, without the 
assistance of thy grace I For, as our salvation itself 
is entirely thy gift, so every pious disposition, which 



84 



ZEAL IN THE PRAISE OF GOD, 



tends to qualify us for it, is of thy great and free 
mercy. 

O wretched man! whose heart is so hard, so 
stupid, as not to be broken with the terrors of 
the great God, when he appears before thee and 
takes upon him to publish thy praise ! 0 flinty 
creature, more impenetrable than the nether mill- 
stone, whose eyes do not melt even into floods of 
tears, w 7 hen the least of all the servants expostu- 
lates w 7 ith his Master, man with God, the creature 
with his Creator, dust and ashes with him who made 
me out of nothing ! Behold, O Lord, I lay myself 
open before thee, and do not spare to tell all the 
world, the mean and guilty reflections with which 
my thoughts upbraid me when alone. I only beg, 
that thou who %rt rich in mercy, wilt impart to 
me out of thy abundance : and from the treasures 
of thy goodness let me receive something which 
may be graciously accepted by thee. For we can 
only serve thee of thy own ; and if at any time 
thou art pleased with our endeavours, those very 
endeavours are of the ability which thou thyself 
didst first vouchsafe to give us. 

Do thou, therefore, from whom every good gift 
cometh, strike this rock, that the waters of holy 
sorrow may flow out abundantly : and when this 
sinful soul attempts to pay its tribute of praises 
and thanksgiving, let it be done with that becoming 
mixture of humility and remorse, of profound re- 
verence and inward purity , and holy joy, with which 
they who love thee perfectly, and praise thee wor- 
thily, feel their hearts affected; such as may 
entitle me to all those spiritual comforts described 
in Scripture ; when it is said, O taste and see how 
gracious the Lord is. Blessed is the man that 



ZEAL IN THE PRAISE OF GOD. 



85 



trusteth in him. Blessed is the people that can re- 
joice in thee. Blessed is the man whose strength is 
in thee, in whose heart are thy ways, who passing 
through the valley of weeping make it a well, and 
go from strength to strength, till they appear in 
Sion. And, blessed are the pure in heart, for they 
shall see God. And again, Blessed, Lord, are they 
that dwell in thy house, they will be always prais- 
ing thee. 



H 



( 86 ) 



MEDITATION XXVI. 

Love to the Saviour. 

O blessed Jesus, my sacrifice and ransom, the 
delight and desire of my soul, God of God ! merci- 
fully assist the prayers of thy humble servant. On 
thee I call, to thee I cry with a loud voice, and from 
the very bottom of my heart. Thy presence I in- 
vite into my soul, O enter there and fit it up for 
thyself, that it may not offend thee by spot or wrin- 
kle, or any such thing, but be holy and without 
blemish. For sure a clean dwelling only can be 
acceptable to the purity of so Divine an inhabitant. 
Do thou therefore sanctify me, a vessel made by 
thy own hand ; and make me fit for thy own use : 
purge out all the remains of wickedness ; fill me 
with thy grace, and keep me ever in that fulness, 
that I may be built up a holy temple, an habitation 
such as my God will not disdain here and for ever ! 
O holy Jesus, of more value than gold and precious 
stones, and dearer to me than all the riches, and 
honours, and pleasures this world can afford ! 

But what does all I have said amount to, my 
God, my only hope ? Alas ! I say as much as I can, 
though in no degree what I ought, upon so glorious 
a subject. O that I were capable of expressing thy 
excellences in as perfect and becoming a manner 
as the melodious choirs of angels do in their per- 
petual concerts of praise ! How 7 gladly would I then 
spend all my breath, and even warble out my soul 



LOVE TO THE SAVIOUR. 



87 



in songs of thanksgiving ! With what ardent, what 
indefatigable devotion would I proclaim thy glories 
in the midst of thy congregations ! But if I cannot 
do so much as becomes me, is that a reason why I 
should do nothing? No, 1 will exert my utmost 
powers, and speak my best, though I can never 
speak enough ; for wo to them that are silent on 
this occasion ; since them who are willing thou 
renderest able, making even the dumb to speak, 
and out of the mouths of very babes and sucklings 
perfecting praise. Wo then to them who do not 
employ their tongues to thy honour, since even the 
greatest masters of eloquence, who use them most 
and best, yet in effect are dumb, and say nothing 
to purpose, when they do not employ them to thy 
glory. 

Who can set forth thy greatness as it deserves, 

0 inexpressible power and wisdom of the Father ! 
But, because no words are to be found sufficient 
to declare the omnipotent and omnipresent Word. 

1 w r ill at least contrive the best I can, and go the 
greatest length mortality is qualified for, till thou 
shalt receive me to thy own self, and enable me to 
express my praises in terms suitable to thy dignity 
and my duty. In the meanwhile it is my earnest 
request, that thou wouldst measure my present fee- 
ble essays, not by what I say, but what I desire to 
say. For it is the most vehement wish and longing 
of my soul, to give such praises as I know are be- 
coming so great a Majesty to receive, and a due 
homage for a creature to give. And thou, my God, 
who knowest the secrets of all hearts, and art con- 
scious to every motion of my soul, canst bear me 
witness, that heaven and earth, and all that therein 
is f are of small consideration with me in compari- 



88 



LOVE TO THE SAVIOUR. 



son with thee. Whatever else may challenge a 
place in my affection, ceases to be of any regard at 
all, and ought indeed to be hated, when put in the 
balance with my God. This is the real sense of my 
soul, with such unrivalled, such a fervent passion I 
love my God : and yet I am sensible withal, that this 
is less than thy due, and therefore desire above all 
things to love thee still more and more. 

O grant that I may daily grow, and continue for 
ever steadfast in thy love, that I may pay thee all 
the affection I wash I could, all I owe and should 
pay ; that thou mayest be my only aim and end, 
the only object of my thoughts. Let my days be 
spent in meditating upon thee incessantly : and my 
dreams present no other idea to my imagination: 
let my spirit confer with thee upon my bed, and 
remember thee alone when waking in the night 
season. Let the light of thy countenance shine 
through every corner of my heart, that under thy 
government and conduct I may proceed from 
strength to strength, till at length I see the God of 
gods in Sion ; and whom I now can only take an 
imperfect glimpse of. through a dark and broken 
glass, I may then behold face to face, and know even 
as I am known. And since this is a blessing pro- 
mised in a peculiar manner to the pure in heart, I 
intreat thee, by all that goodness and compassion, 
which hath delivered us from death eternal, let thy 
most powerful holy unction soften this tough, hard, 
rocky heart of mine, and render it susceptible of 
tender and good impressions, that the fire of com- 
punction and holy zeal may be cherished there 
continually, and render it a daily living sacrifice 
unto thee. 

Grant me the grace of a humble and contrite 



LOVE TO THE SAVIOUR. 



89 



spirit, that I may come into thy presence washed 
clean with tears of godly sorrow, And let my 
affections be so inseparably united to thee, thai I 
may have no carnal desires left, but be utterly cold 
and dead to this world. Let me not so much as 
remember transitory things for the vehemence of 
that fear and love I bear to God; that these mo- 
mentary trifles may no longer be matter of grief or 
joy, or concern to me ; nor any flattering prosperi- 
ty have power to bias or corrupt my heart, nor any 
terror of adversity to shake my constancy. And 
because the love of thee is strong as death itself, 
let this, I beseech thee, entirely possess and swal- 
low up my soul; let that sweet and holy fire con- 
sume all the dross of worldly affections, that I may 
cleave to thee alone, and make it my constant meat 
and drink to do thy will, and know no refreshments 
but such as flow from the delightful remembrances 
of thee. 

Send down, O Lord, send down into my heart 
thy precious odours, that I may be ravished with 
the fragrance of my heavenly spouse. Let the 
delightful relish of thy sweetness excite in me holy 
and eager desires, and be in me a well of living 
water springing up to everlasting life. Thy great- 
ness, O my God, is immeasurable, and therefore the 
love of thee ought to be so too : for sure no bounds 
ought to determine the gratitude and praise of those 
whom thou hast vouchsafed to redeem with thy 
own most precious blood. O tender lover of souls ! 
O merciful Lord ! O righteous Judge ! to whom 
thy Father hath committed all judgment: Thou 
seest and hast declared how fit it is, that the chil- 
dren of this world should not in their generation be 
wiser than the children of light ; that the sons of 
h 2 



90 



LOVE TO THE SAVIOUR, 



night and darkness ought to be our pattern : and 
that it is just matter of reproach to us. if they shall 
love and pursue the perishing riches, and fleeting 
pleasures and advantages, with a more intense de- 
sire, and more unwearied endeavours, than thy own 
servants seek and love the source and sum of their 
true happiness : even thee, their God, who made 
them when they were not and redeemed them 
when otherwise it were better for them not to have 
been at all. 

And if one man love another man so fervently, 
if a spouse be so fond of her beloved, as not, with- 
out the utmost impatience, and even inconsolable 
grief, to bear the absence of a friend so dear : what 
affection, what zeal, what ardent desire of con- 
stant union, ought that soul to express, whom thou 
hast betrothed and married to thyself by faithful- 
ness and mercies manifold ! How ought we to be 
conversing with, and enjoying the great God, the 
most amiable husband, who hath loved us and 
saved us after so astonishing a manner, and for cur 
sakes done so many, so great, so kind, so wonderful 
things ! For though the objects here below have 
indeed some delights peculiar to themselves, which 
attract our hearts, and kindle affections and de- 
sires proportioned to them; yet do not they affect 
us after the same manner, as thou our God, and 
the blessed objects above do. The righteous man 
rejoices in thee, because the love of thee is a calm 
and sweet enjoyment. For every breast thus dis- 
posed, is filled with an equal, secure and serene 
pleasure. But the love of the world and the flesh 
is ruffled with anxious fears and violent emotions ; 
it utterly destroys the peace of the soul where it 
takes possession, and distracts it with cares and 



LOVE TO THE SAVIOUR. 



91 



suspicions, with jealousy and passions, and a thou- 
sand uneasy apprehensions. 

Most justly, therefore, art thou the joy and de- 
light of good men, because thou art the only hea- 
ven where they are at rest ; and with thee alone 
is that life which brings quietness and assurance, 
settled and sincere pleasure. He that enters into 
thee, enters into the joy of his Lord, where fears 
of future evils have no place. Fixed in this most 
happy station, and secure from change or danger, he 
can speak comfort to his sou] in these words of the 
Psalmist, This shall be my rest for ever, here will I 
dwell, for I have a delight therein. And again, 
The Lord is my shepherd, therefore can I lack 
nothing : he shall make me to lie down in green 
pastures, and send me forth beside the still waters. 

O that it might please thee, holy and merciful 
Jesus, to fill my heart with such a love of thyself, 
as never can be quenched : to be ever present in my 
mind, that I may be rilled with love, and burn with 
perpetual desires of thy company and enjoyment. 
Let this desire exalt my heart 5 and enable it to 
throw off that troublesome load of sensual and 
worldly affections, which now obstruct and press 
me down, and do but add to my miseries, instead 
of gratifying my inclinations. And having laid 
aside this weight, help me to run cheerfully and 
swiftly after the odour of thy ointments, still keep- 
ins: on mv course without incumbrance or diver- 
sion, till by thy gracious guidance I at last shall be 
received to thy own self, there to be feasted for 
ever with the pleasures of thy beauteous presence. 

For two so different passions, a good and evil, a 
sweet and bitter, cannot dwell together in the 
same breast. And, therefore, if a man love any 



92 



LOVE TO THE SAVIOUR. 



thing besides thee, the love of God is not in him, 

0 love of exquisite pleasure, and exquisite plea- 
sure of love ! Love, all delight without allay of 
torment; love, chaste and perfect, whose bright 
flame never can be extinct, but burns pure and 
cheerful to all eternity ; my God, my Jesus, inflame 
my soul with this holy fire, pour thy transporting 
joys, thy inexpressible comforts abundantly into 
my heart; kindle there desires chaste and holy, 
peaceful and calm, pleasant and secure, that thus 
overflowing with delight, and inflamed with desire. 

1 may love thee, my God, with all my heart, and 
soul, and strength. That thou mayest be in my 
mind, and mouth and sight, at all times, and in 
all places: and so refresh me, that no room may 
be left for any other, which are indeed no better 
than unfaithful and adulterous passions. 

Hear me, my God: hear, thou light of my eyes: 
hear what I ask, and grant my petitions; and that 
thou mayest hear me etfectuaily, do thou inspire 
and direct my petitions. 0 merciful and gracious 
Lord! let not my manifold offences stop thy ears 
against my prayers, nor shut out thy mercy from 
me : but let thy servant obtain his requests, though 
not for any merit of his own, yet for the sake of hi? 
merits and intercession in whom alone he trusts, and 
by whom alone he presumes to ask any thing : even 
the blessed Jesus, the Son of thy love, the one, the 
powerful mediator between God and man : who, 
with thee and thy blessed Spirit, liveth and reign- 
eth for ever. Amen. 



( 93 ) 



MEDITATION XXVII. 

Prayer to Christ. 

O Lord Jesus, the anointed of God, the Word 
of the Father, who earnest into the world on pur- 
pose to save sinners ! I conjure thee b) r the most 
enlarged bowels of thy indulgent mercy, let me 
cease to do evil, learn to do well, and reduce all my 
actions to rule and due order ; take away from me 
whatsoever is offensive to thee, and hurtful to my- 
self ; and implant in me all those virtues and graces 
which may conduce to my soul's advantage, and 
thy good liking and acceptance of me. Who can 
bring a clean thing out of an unclean, but thou 
alone? Thou art a God infinite in goodness and 
power, justifying the ungodly, quickening them 
that lay dead in trespasses and sins, changing the 
hearts of men, and forming them into new and dif- 
ferent creatures. Thy eyes behold my many and 
great imperfections : look down upon them with an 
eye of pity, send down thy hand of compassion from 
above, and remove far from me whatever is dis- 
pleasing in thy sight. My spiritual health and dis- 
eases are both in thy sight, O strengthen, I beseech 
thee, and preserve the former, and in much mercy 
heal the latter. 

Heal thou me, blessed Physician of souls, and so 
shall I be healed ; hold thou me up, thou Almighty 
preserver of men, and so shall I be safe. Thou 
who givest medicines for the cure of our sickness, 
and sustainest that health which is thy own ; thou 



94 



PRAYER TO CHRIST. 



who repairest our breaches, and buildest up our 
decayed ruins with a word of thy mouth. If thou 
think fit (as I hope thou wilt) to sow the good seed 
in thy field my heart, the first part of that blessed 
work must be to prepare and correct the soil, by 
rooting out the weeds and thorns of vicious habits 
and dispositions, which else will choke the work, 
and make it unfruitful. O gracious Jesus ! pour 
into me, I beg thee, the abundance of thy love, 
that there may be no remains of earthly or sensual 
desires or thoughts in my breast, but may thou and 
thy love reign unrivalled there, and possess my 
heart entirely. Write thy name in my mind, that 
thou and thy commands may be ever before my 
eyes. Kindle in my soul that holy fire which thou 
hast sent into the world, that it may melt away my 
dross, and qualify me for offering to thee the daily 
sacrifice of a broken and contrite spirit. 

Most merciful Redeemer, as thou hast given me 
the sincere desire, so give me the attainment of thy 
chaste and holy love, fervent as my desire, and 
entire as the sinceritv with which I ask it. Let mv 
head be waters, and my eyes a fountain of tears, 
that these may speak for me, and testify the great- 
ness of my love, and the inward delights I feel, too 
big to be contained within my heart, and perpetu- 
ally running over in tears of joy. 

I frequently call to mind the devout addresses of 
thy servant Hannah, who came to thy tabernacle 
to beg a son from thee: and, upon each remem- 
brance of her remarkable piety and perseverance 
in prayers, I find myself tormented with grief, and 
confounded with shame, for my own coldness and 
deadness in devotion. For, if she did not only weep., 
but continue weeping in hopes of obtaining a son 



PRAYER TO CHRIST, 



95 



what affectionate complaints, what measure of tears 
become my soul, which comes to thee in prayer, 
which seeks and loves my God and Saviour, desi- 
ring to receive him, and be received to him ! What 
sighs and groanings, what earnest gaspings, what 
impatient thirstings ought I to bring, who am in 
pursuit of my God day and night, and desire to love 
and to enjoy nothing but him only ! O look then 
upon me, and extend thy mercy to me, for the sor- 
rows of my heart are enlarged. Permit me to taste 
of thy heavenly comforts, and do not disdain that 
sinful soul, for which thou didst not grudge to die. 
Give me plenteousness of tears flowing from an af- 
fectionate heart, such as, by lamenting, may pre- 
vail for forgiveness of my sins, a release from the 
bands with which I have so long been tired, and a 
godly sorrow, which may produce spiritual and hea- 
venly joy. That, if I cannot rise to the same exalt- 
ed pitch of zeal, with some illustrious martyrs and 
confessors, and eminently devout men, whose bright 
examples I despair of coming up with : I may how- 
ever not suffer myself to be outdone by the weaker 
sex, but be admitted to a share in thy kingdom with 
devout women. 

Another instance of female devotion comes also 
often into my remembrance. Her, I mean, whose 
vehement affection for thee put her upon waiting 
at thy sepulchre : who, though thy disciples went 
away, would not depart with them, but sat there 
weeping, and deploring the supposed loss of her 
dear Lord, and rising frequently, returned to search 
the empty cave with anxious eyes, not trusting 
her own senses, but hoping and seeking still, in 
despite of their former reports, to see him whom 
her soul loved. She had, no doubt examined the 



96 



PRAYER TO CHRIST. 



grave with a most nice diligence before ; but still 
her passionate desires could not be satisfied, that 
she had sought thee with sufficient care. For that 
which crowns and recommends every good work, is 
the virtue of perseverance. This person, then, be- 
cause she loved more than the rest, and expressed 
that love by her weeping, and sought thee carefully 
with tears, and still continued seeking, notwith- 
standing so many former disappointments, obtained 
the preference above the rest, and had the honour 
to find, and see, and converse with thee, before any 
other person whatsoever. 

Not only so, but she was made choice of, to be 
the first preacher of thy glorious resurrection. By 
her thou didst impart the joyful tidings to thy dis- 
consolate disciples, and refresh their memories with 
thy promise of visiting them again, saying, Go tell 
my brethren, that I go into Galilee, there shall they 
see me. If then, this woman wept so tenderly, 
who sought the living among the dead, and touched 
thee with the hand of faith, how should that soul 
be affected, and how lasting ought that affection 
to be, which believes in the heart, and confesses 
with the mouth, a glorified Redeemer enthroned in 
heaven, and reigning over the whole world ? What 
sighs and tears should breathe out from that heart, 
which loves nothing but thee, and above all things 
longs to gain a sight of thee ; of thee, the only re- 
fuge and hope of the miserable, who art never 
addressed without a comfortable expectation of 
mercy ? 

In this confidence I entreat thee, for thy own 
sake, and for the glory of thy holy name, to grant 
me such a tender and affectionate sense of thy 
goodness, and my own unworthiness, that every 



PRAYER TO CHRIST, 



97 



time I think, or speak, or read, or write of, upon 
every remembrance of, every approach to my God 
and Saviour, in the sacrifices of prayer and praise, 
my eyes may overflow with tears of remorse and 
love. Thou the King of glory, the teacher and 
pattern of all virtues, hast instructed us to weep, 
both by thy word, and by thy own example. Thou 
hast said, Blessed are they that mourn, for they 
shall be comforted : and didst thyself shed tears of 
compassion for thy deceased friend, and yet more 
abundantly for the ungracious city of thy people? 
and its approaching destruction, 

By thy most precious tears, and by all the won- 
derful instances of thy mercy for the relief of lost 
mankind, I beg the grace of tears and godly sor- 
row, which my soul vehemently thirsts after. I 
cannot attain to this, unless thou vouchsafe to give 
it me ; for it is thy Holy Spirit alone that can bring 
water out of this rock, and soften the hearts of har- 
dened sinners. This thou hast been pleased to com- 
municate freely to many primitive and eminent 
saints, in whose pious footsteps I dare to tread. 
Send down thy former and thy latter rain, and 
water this dry soil with the dew of heaven, that I 
may with true compunction bewail my sin and mi- 
sery ; and kindle in my heart a fervent zeal, that I 
may be a burnt-offering to thee, a sacrifice of sweet 
savour in thy presence. And let my tears wash 
that polluted offering, that it may be presented 
clean and pure. For of these I shall still have daily 
need; because, though by the assistance of thy 
grace I consecrate myself never so devoutly and 
entirely to thy service, yet such is my frailty, that 
still in many things I shall offend. Grant me there- 
fore this necessary grace, that I may taste of thy 

i 



98 



PRAYER TO CHRIST. 



cup. and quench my thirst, that my soul may ever 
pant after thee, and burn with the love of thee 
alone, regardless of any other object, and getting 
above the vanities of sense, and miseries of the 
world. 

Hear me, my God : hearken, thou light of my 
eyes, grant me my request, and grant me to ask 
such things as thou delightest to give. Let not my 
manifold offences stop the current of thy grace, 
whose property it is to be a God hearing prayer, 
and always to have mercy. But, according to the 
multitude of thy mercies do away mine offences, 
and think upon me. 0 Lord, for thy goodness. 

0 gracious Saviour. 0 merciful Lord Jesus, who 
wast pleased to die for our sins, and rise again for 
our justification, be also pleased, by that glorious 
resurrection, I beseech thee, good Lord, to raise me 
from the death of sin, to the life of righteousness : 
that so partaking now in the first and spiritual. I 
may be admitted to partake of the blessed and 
literal resurrection at the last day. Most mighty 
King of glory, who hast ascended with great tri- 
umph unto thy kingdom in heaven, and sittest en- 
throned at the right hand of the Father, draw me 
up to thee ; that by thy powerful guidance, and 
more than magnetic force, I may run after the 
odour of thy ointments, and not faint. Draw this 
thirsty soul to the rivers of eternal pleasure, to the 
fountain of living water, that I may drink my fill, 
and live for ever, O God of my life. 

They are thy own most comfortable words, If 
any man thirst, let him come unto me and drink. 
O well of life ! make good that gracious invitation 
to thy unworthy servant, that I may continually 
drink of thee, and quench my eager thirstings, and 



PRAYER TO CHRIST. 



99 



according to thy most true promise, be so filled with 
thy Holy Spirit, that out of my belly may flow 
streams of living water. O well of life ! give me 
drink out of thy pleasures as out of a river, satiate 
my soul with the delights of thy love, that I may 
lose all relish for vain, and sensual, and worldly joys, 
and fix my thoughts and desires on thee alone, and 
on thy sweet mercies ; as holy David professes of 
himself, I remembered thine everlasting judgments, 
O Lord, and received comfort. 

Shower down upon me the fructifying graces of 
thy good Spirit, which thou wert pleased to repre- 
sent, by the waters promised to be given to them 
that thirst. Let all my desires and endeavours 
tend directly to that blissful place, whither we 
most firmly believe thee to have gone forty days 
after the resurrection. That nothing but my body 
may be detained any longer in this valley of misery 
here below : but my soul and all its faculties may 
be with thee. That where my best, my only trea- 
sure is, my incomparable best-beloved Jesus is, 
there my heart may be also. In this dismal deluge, 
the wide unfaithful sea of this tempestuous life, we 
are tossed and driven about by storms that blow 
from every quarter ; without port or shelter ; with- 
out one spot of dry ground for the weary dove to 
rest her foot upon ; no peace, no calm, no security ; 
but rocks and quicksands, wars and contentions, 
and enemies on every side ; without are fightings, 
and within are fears. 

Thou hast framed us out of a wonderful mixture 
of different parts, and joined heaven and earth to- 
gether in one man. The earthly body presseth 
down the soul, and hence the mind thus unequally 
coupled is dragged back by its companion, moves 



PRAYER TO CHRIST. 



heavily and is soon tired with its journey, nay often 
languishes and sinks down in the middle of iis 
course ; is torn and wounded by the thorny cares 
and vanities through which its way lies : bruised 
by the roughness of the passage ; hungry and 
hard bestead, and often ready to perish with thirst, 
in this dry, barren, desolate wilderness. Nor have 
I wherewithal to satisfy its cravings, being, alas ! 
poor and destitute of my spiritual comforts. There- 
fore I flee to thee, my Lord and God. rich in mer- 
cies, and a bountiful giver of good gifts : imploring 
food in my necessity, refreshment for my weariness, 
balm for my wounds, and guidance for my wander- 
ings. Behold, my soul stands at the door and 
knocks : 0 let that tender mercy of God, whereby 
thou glorious day-spring from on high hath visited 
us, open to this importunate beggar ! Extend thy 
charity, and in a marvellous condescension take 
him in, that he may rind refreshment and sweet re- 
pose in thee, and be fed with the bread of life, the 
bread of heaven; that thus sustained and strength- 
ened, he may climb up the hill, and mounting on 
the wings of hoiy zeal, may be conveyed from this 
valley of tears, to the joys of the celestial kingdom. 

O that my soul could fly like an eagle, bold and 
strong, without making any stop, or perching by 
the way. till it arrive at the beauties of thy house, 
and the place where thine honour dwelleth ! That 
it might feed there at the sumptuous table which 
thou hast prepared for the citizens of the heavenly 
Jerusalem; and be led forth by its divine Shepherd 
into pleasant pastures, watered by fruitful streams: 
that so this heart, this tempest-beaten heart, might 
be brought at last into harbour, laid up and rest 
secure in thee, mv God ! 



PRAYER TO CHRIST. 



101 



O thou, who didst command the winds and the 
5ea, and there was a great calm, come down and 
walk upon the waves of my heart, that all its 
tumultuous passions may be composed into a pro- 
found tranquillity ! that all may unite into that 
one of love, and that love be determined upon its 
own proper object, even thee my chief, my only 
good ; that I may contemplate the delight of my 
eyes, my dear Lord, clearly and without interrup- 
tion, free from the mists and dusts of trouble 
and confused thoughts. Let my spirit take sanc- 
tuary under the shadow of thy wings, and there be 
protected from the scorching heats of worldly 
cares ; that lying close under that shelter it may 
sing securely with thy holy psalmist, I will lay me 
down in peace, and take my rest, for it is thou. 
Lord, only that maketh me to dwell in safety. 

Yea, let it take its rest, my God, I pray thee, 
by having all the remembrance of evils laid to 
sleep : let it love righteousness, and hate iniquity. 
For what can be more delightful, more desirable, 
than in the darkness and distresses of this afflicted 
gloomy life to look up to, and pant after, the sweet 
enjoyment of God and everlasting bliss? Than 
thither in our minds and affections to ascend, and 
there continually dwell, where alone true joys are 
to be found ? O loveliest, and most loving Jesus, 
when shall I be happy in the sight of thee ? When 
shall I come and appear before the presence of my 
God ? When shall 1 be feasted with thy beauty ? 
When wilt thou bring my soul out of this dark 
loathsome prison, into the regions of light, that I 
may give thanks unto thy name, and taste the bit- 
ter cup of grief no more ? When shall I be trans- 
lated into thy beauteous palace, and hear the voice 
i 2 



102 



PRAYER TO CHRIST* 



of joy and salvation continually sounding in the 
dwellings of the righteous. 

Blessed are they that dwell in thy house, 0 Lord ? 
they will be always praising thee : Blessed, indeed, 
is the man, whom thou choosest and receivest to 
thyself, and blessed are the people whom thou 
takest to be thy own inheritance. Behold thy holy 
ones grow up before thee as a lily, they are filled 
with the pleasures of thy house, and thou gives! 
them drink out of thy fulness: for thou art the 
fountain of life, and in thy light they see light. 
Such light, that though they are but a derived and 
secondary light, yet the bright beams of thee, the 
great original Light, are shed so plentifully upon 
them, that by virtue of this strong reflection, they 
shine forth as the sun, in thy presence and kingdom* 

0 how goodly, how amiable, how delicious are the 
tabernacles of thy dwelling, thou Lord of hosts ! 
my soul longeth, yea, even fainteth for the courts 
of the Lord ; this sinful heart and flesh crieth out 
for the living God ; it cries continually, and repeats 
this profession again and again, Lord, I have loved 
the beauties of thy house, and the place where thine 
honour dw T elleth. 

One thing have I desired of the Lord, that will 

1 seek after, that I may dwell in the house of the 
Lord all the days of my life. As the hart panteth 
after the water brook, so panteth my soul after 
thee, O God. When shall I see the living God 9 
whom my soul thirsteth after ? When shall I see 
him in the land of the living ? For in this land of 
the dying, where we now dwell, no mortal eye can 
see him. What shall I do, wretched man that I 
am ! chained down to flesh and sense, and dragging 
after me a clog of corruption ? What is this mise- 



PRAYER TO CHRIST. 



103 



rable condition capable of? While we are at home 
in the body, we are absent from the Lord ; for we 
have here no continuing city, but we seek one to 
come : there is our settlement, and all our privileges, 
the hope of our high calling, the business and hap- 
piness of our lives, all in our native, in our heavenly 
country. 

Wo is me, that I have so long dwelt in the tents of 
Kedar, and been constrained to sojourn among the 
enemies of my peace. O that I had wings like a 
dove, then would I fly away and be at rest. I 
know no pleasure comparable to that of being with 
my Lord. It is good for me to draw near to God, 
to hold me fast by God. Grant me, therefore* gra- 
cious Lord, so close a union with thee, even while I 
am imprisoned in this frail body, as to make good 
the Apostle's observation, He that is joined to the 
Lord, is one spirit. Arm my soul with the wings of 
contemplation, that it may soar up to thee; and, 
because my frailty, without thee, cannot but fall, 
support my soul, that it sink not into the bottom of 
this dark vale of sense : let not any interposition of 
the earth, eclipse the Sun of Righteousness, and ob- 
struct the influence of his refreshing beams; but 
let his light direct, and his cherishing heat warm, 
my frozen heart, in my prospects and pursuits of 
high and heavenly things. For, from this instant 
I desire to bend my course to the joys of eternal 
peace, and leaving the clouds and storms of these 
lower regions of the air, aspire to the quiet and 
serene, the bright and blissful mansions of etherial 
light above. 

Hold thou up my heart with thy mighty hand, 
for without thee it cannot mount upward : I hasten 
to the place where sweetest and most profound 



104 



PRAYER TO CHRIST, 



peace reigns undisturbed: O do thou assist and go- 
vern my flight, that by thy guidance 1 may come 
into those fruitful pastures, where thou feedest 
Israel with eternal truth ; that my mind may dwell 
upon thee, the supreme Wisdom, who penetratest 
and governest all things. But while I aim at this 
ascent to thee, I find many objections and obstruc- 
tions to my design : do thou, I beseech thee, remove 
and silence them all : command, and the tempest 
will be still : let my soul possess itself in quietness, 
and silently pass over all created objects to fix on 
thee : there, in her great Creator, let her eyes of 
faith, her desires, her hopes and thoughts, immovea- 
bly rest; and no object ever divert, none entertain 
her, but her true and chief good, her exquisite and 
endless joy. 

There are, indeed, many contemplations, in which 
a devout mind feels wonderful satisfaction : but 
never can it attain to that sweet tranquillity and 
delight, as when it meditates on thee alone. For„ 
O how great is thy goodness, and how great is thy 
beauty ! and how transporting are those secret 
pleasures which overflow the hearts of thy beloved, 
who love, and seek, and desire to know nothing but 
thee ! Happy are they who have no other hope : 
happy, whose constant employment is praying to. 
and conversing with thee: happy, whose solitude 
is spent in awful silence, and heavenly raptures, 
and constant watchfulness over themselves : happy, 
who, even while in this frail body, anticipate, so 
far as their condition will allow, the ineffable sweet- 
ness of their future glories. 

By those life-giving wounds which thou didst 
condescend for our salvation to surfer on the cro^s, 
those wounds, from whence streamed forth that 



PRAYER TO CHRIST. 



105 



precious blood by which mankind are redeemed 
from death eternal ; wound, I beseech thee, this 
sinful soul of mine, for which thou didst not disdain 
to die : strike it through with a fiery dart of thy 
most fervent love, which nothing can resist : for the 
word of God is quick and powerful, and sharper 
than any two-edged sword, piercing the joints and 
marrow ; strike, therefore, gracious Lord, strike 
this hard heart of mine to the very quick ; and let 
the waters of penitent and affectionate tears flow 
out in great abundance. Let me lament my pre- 
sent miseries day and night, and find no comfort till 
I am allowed to behold my fairest and best beloved 
spouse, my Lord and my God, in his heavenly bed- 
chamber. That there, for ever gazing on thy 
beauteous face with thy chosen, I may fall down 
and adore thy Majesty : and, transported with rap- 
turous and inexpressible joy, may cry out with them 
that love thee — Behold, I see what I have long de- 
sired ; I am in full possession of my hopes ; I am 
inseparably united to him in heaven, whom upon 
earth I loved with a most eager and impatient, a 
most sincere and undivided affection : this is he 
whom my soul so earnestly panted after, he whom 
I will praise and bless, and most devoutly adore ; 
he, who liveth and reigneth my God for ever and 
ever. Amen, 



( 106 ) 



i 



MEDITATION XXVIII. 

The Day of Adversity. 

Look down, O Lord, with pity and compassioo 
upon a miserable sinner, doing the things he ought 
not, and enduring the things which he hath most 
justly deserved; every day multiplying his offences, 
and smarting daily for them under thy correcting 
rod. When I reflect upon my many and great 
provocations, I cannot but confess my sufferings 
light and gentle in comparison ; and own they do 
by no means bear proportion to what I have in- 
curred, and might expect. Righteous art thou, O 
Lord, and just are thy judgments. Yea, just and 
faithful is my God, and there is no iniquity in him. 
Thou sendest affliction, but thou sendest it upon 
creatures and upon sinners, and canst not there- 
fore be charged with injustice or cruelty. For 
what is the utmost we groan under? How does 
this declare thy power, in comparison of that al- 
mighty instance of it, which commanded us into 
being, when w T e were not 1 How does this deserve 
the imputation of rigour, when set against that infi- 
nite mercy, which in wonderful pity redeemed and 
restored us to happiness and life, when sin had re- 
duced us to a condition so lost and desperate, that 
even our being was become a curse to us? 

I am abundantly convinced, that the events of 
this life are not left to the rash, uncertain dominion 
of blind chance, but under the steady governance 
and wise disposal of thy good providence, I know 



THE DAY OF ADVERSITY. 



107 



thou lovest and takest care of all thy creatures, but 
more especially thy faithful servants, who repose 
all their hope and confidence in thy mercy, and in 
this confidence do cheerfully commit themselves, 
and all their affairs to thee. In this persuasion I 
most humbly pray thee, that thou wouidst deal with 
me not according to my sins, which have made me 
obnoxious to thy angry justice, but after thy own 
great mercy, which far exceeds not only mine, but 
the whole world's offences. And may it please thee, 
when thouthinkest fit to scourge my outward man, 
to strengthen my inward man with the grace of 
constancy and unwearied patience: that even in 
the bitterest anguish of my soul, thy goodness may 
still be most thankfully acknowledged, and thy 
praise at no time depart out of my mouth. Pity 
me, O Lord, and help me, according to what thou 
seest necessary for me both in body and soul. Thou 
knowest all things, and canst do all things, and 
livest for ever, and therefore wilt, I hope, consider 
my need and my infirmities, and extend mercy and 
relief in thy own time, and thy own way, which is 
always sure to be best and most expedient for us. 



( 108 ) 



MEDITATION XXIX. 

Pardon of Sins. 

O Lord Jesus Christ, Son of the living God. who 
didst, with hands stretched out upon the cross, sub- 
mit to drink the bitter cup, of sufferings inconceiv- 
able, for the redemption of all mankind, vouchsafe 
to hear and help me this day : behold a wretch in 
extreme poverty, approaching to the endless trea- 
sure of thy rich mercy ! 0 send me not away empty 
and despised ! I come with all the cravings of spi- 
ritual hunger; let my soul, I pray thee, be filled 
with good things ; at least deny me not some sus- 
tenance. 

And, first of all, most holy Saviour, I freely turn 
my own accuser, and do confess against myself, 
all those transgressions and pollutions which render 
me unworthy of the least of thy mercies. Behold 
I was shapen in wickedness, and in sin did my mo- 
ther conceive and bear me : but if from this origi- 
nal defilement thou hast been pleased to wash and 
sanctify me, with shame I own I have defiled my- 
self anew with more and greater, and more inex- 
cusable sins. Those 1 was born in, I could not pre- 
vent: they were not my fault so much as my mis- 
fortune; but the filth I have wallowed in since, 
was entirely of my own choice and contracting, and 
the transgressions I am most concerned for, have 
been in the strictest sense my proper act and deed. 

Nay, to add yet more to my confusion, 1 cannot 
but call to mind the great advantages of doing bet- 



PARDON OF SINS* 



109 



ter, which thou, according to thy wonted mercy, 
hast been pleased to afford me. Thou hast sepa- 
rated me from the conversation of sinners, and put 
into my heart good resolutions of avoiding their se- 
ducements, and following thee ; of assembling with 
the generation of them that seek thy face, and 
walk in the paths of righteousness ; of abandoning 
a sensual, and devoting myself to a mortified and 
spiritual and divine life. And I, insensible and un- 
grateful wretch that I am, in return for such ines- 
timable benefits, have, even since my entrance upon 
this better course, done many and grievous things 
against thy holy laws, and my own good intentions. 
Instead of amending and forsaking my sins, I have 
added greatly to their number. Thus have I dis- 
honoured my God, and stained and defaced that 
image of his, in which I w-as created, with pride 
and vain-glory, and many other natural deformities, 
with the dismal prospect of which my poor soul is 
tormented and afflicted, w 7 ounded and destroyed. 

Behold, O Lord, my wickednesses are gone over 
my head, and are become like a sore burden, too 
heavy for me to bear. And unless thou, whose 
property is always to spare, and to have mercy, be 
pleased to put forth thy hand, and support me from 
sinking, I shall be irrecoverably lost, and swallowed 
up in the great deep. Hearken^ O Lord, to my 
cry; look down and behold my misery, how proud- 
ly the adversary of souls insults against me, saying, 
God hath forsaken him, I will pursue him, and take 
him, for there is none to deliver him. But thou, O 
Lord, how r long wilt thou forget me? Turn, I be- 
seech thee, and deliver my soul ; O save me for thy 
mercies' sake. Have compassion on thy child, whom 
thou hast made such, at the expense of infinite 

k 



110 



PARDOX OF SIXS. 



travail and pain, and do not so far remember my 
wickedness, as to forget thy own goodness. What 
father is he, who will refuse to rescue his son from 
destruction ? Or, what son is he who never offends, 
and whom the most affectionate parent chasteneth 
not with the rod of his love ? 

Consider, therefore, 0 my Lord and Father, that 
though I am a sinner, I am still thy soul, I cannot 
cease to be so by a double title, for thou art the 
author and giver, not only of my first and natural, 
but of my second, my spiritual and better life. 
Since therefore I have sinned, correct me as thou 
seest expedient: but when thy corrections have re- 
formed me, deliver me up to thy Son. Can a mo- 
ther forget the fruit of her womb ? Nay, though she 
should forget, yet thou, our kinder Father, hast de- 
clared, that thou wilt not forget thy children. Be- 
hold I crv, and thou hearkenest not: I am torment- 
ed, and thou comfortest me not. What shall I do, 
or to whom shall I betake myself, when destitute of 
my only support, and cast out of the sight of thine 
eyes? O wretched creature ! how great is the hap- 
piness from which, how great is the misery into 
which I am fallen ! Whither was I going, and 
whither am I at last come ? Where am I, and where 
am I not ? What bliss was presented before me, and 
what horrors do I groan under ! I aimed at peace 
and joy, but behold perplexity and misery ! I die, 
and my Jesus is not with me : and sure better it 
were for me not to be at all, than to be without my 
Jesus : better not to live, than to live without Him, 
who is the very life of my life. 

But, 0 my dearest Jesus, where are thy tender 
mercies, and thy loving kindnesses which have been 
ever of old ? Will the Lord keep his anger for ever. 



PARDON OF SINS. 



ill 



and will he be no more intreated ? Be favourable, 
i beseech thee, and turn not now away thy face 
from him, for whose redemption thou didst not turn 
it away heretofore from shame and spitting. 1 con- 
fess, O Lord, that I am a sinner, a great and griev- 
ous sinner: my conscience reproaches me with guilt 
continually, and sets before mine eyes that hell and 
damnation, which, I am sadly sensible, are the de- 
served wages of my evil doings. I know too no re- 
morse, no repentance of mine can be a sufficient sa- 
tisfaction to thy offended justice ; and therefore I 
take sanctuary in thy mercy alone : that mercy 
which can never be overpowered by any greatness 5 
any number of offences. Do not, I beseech thee 5 
most merciful Lord, still write bitter things against 
me, nor enter into judgment with thy servant, but, 
according to the multitude of thy mercies blot out 
all my offences. O what will become of me at that 
dreadful day, when the books of all consciences 
shall be laid open, and the Judge shall say of me, 
this is the man, and these are are his works! What 
shall I do, or whither shall I flee, when the heavens 
shall declare my unrighteousness, and the earth 
shall rise up against, and open her mouth upon 
me ? Alas ! I shall not have one word to allege in 
my own vindication or excuse^ no plea to make in 
bar to sentence passing upon me: but, with a guilty 
and dejected countenance, stand trembling and 
amazed before thy judgment seat. 

O misery i misery ! What shall I say ? I will cry 
unto thee, my Lord and God ; for why should I pe- 
rish, and languish away in silence] and yet if I 
speak, my pains will not be assuaged ; and if I hold 
my peace, I am racked with secret anguish. Mourn* 
my soul, mourn and weep, like a disconsolate widow, 



112 



PARDON OP SINS. 



over the husband of thy youth. Howl, wretched thing, 
and lament, for thy sins against thy kindest and best 
friend, which have provoked his displeasure. Nay, 
but, O mighty avenger, do not let loose thine indig- 
nation upon me ; for it is not in the nature of a mor- 
tal to sustain the power of thy wrath. Have mercy, 
lest I sink in utter despair; and, when my guilty re- 
flections deject me most, let me find some refresh- 
ing glance of hope, that I be not quite swallowed 
up in guilt and confusion. It is true, I have lost 
that innocence which should preserve me, and given 
thee just reason to damn me : but thou hast not, 
canst not have lost that property, which is used to 
prevail for the salvation of those who have deserv- 
ed damnation. 

Thou, O Lord, wiliest not the death of a sinner? 
neither hast thou any pleasure in the destruction of 
him that dieth; so far from that, that thou thyself 
hast died to the intent that they who before were 
dead might live. Thy death hath killed the death 
of sinners, and from that instant thou diedst, their 
life commenced. Since therefore our living depend- 
ed upon thy dying, suffer me not, I beseech thee, 
to die, now thou art restored to life for evermore : 
but if thy death reconciled me, much more let thy 
life save me. Send down thy hand from above, and 
deliver me from the hand of mine enemies, let them 
not triumph over me, neither let them say, We 
have devoured him. 

Who, blessed Jesus, who can ever suffer himself 
to distrust thy mercy and goodness, after having re- 
conciled us to God, and ransomed us from hell and 
death, with thy own dearest blood, even when we 
where rebels and declared enemies? Under the 
shelter of this mercy I dare approach the throne of 



PARDON OF SINS. 



113 



grace ; and thus protected and encouraged, I run, I 
call, I cry for pardon, and knock importunately, in- 
cessantly, till thou open, and take pity upon me. 
For if thou didst of thy own mere motion call us to 
a pardon which we never sought, how shall we not 
much rather obtain a pardon upon our ow T n request, 
and that request grounded upon encouragements, 
and commands, and promises, which thou thyself 
hast given us ? 

Look not upon me, therefore, merciful Saviour, 
in the capacity of a sinner, which would awaken 
thy justice; but consider me as thy creature, and 
let that soften and enlarge the bow^els of thy mercy. 
Remember not thine anger, to which guilt hath 
made me obnoxious, but remember thy never-fail- 
ing compassions, of which my misery renders me a 
fit object. Overlook my pride, which incensed 
thee, and observe my humility and affliction, which 
implores thee. And what indeed is Jesus but a 
Saviour ? By the importance of thy blessed name, 
and by all that goodness which so fully answered 
its most extensive signification, arise, I conjure thee, 
to help me, and say to my poor soul, 1 am thy sal- 
vation. I entertain very assured expectations of 
thy bounty, because thou hast taught me to ask, 
and seek, and knock : and therefore what I do, is 
not an act of bold and rash presumption, but of be- 
coming trust and faithful obedience. 

Thou therefore, Lord, who commandest me to 
ask, grant that I may receive; thou hast put me 
upon seeking, let me be happy in finding; thou hast 
bidden me knock, open when I do so ; strengthen a 
weak, restore a lost, raise and quicken a dead 
wretch; and be graciously pleased to direct and 
govern my several faculties, senses, thoughts and 
k 2 



114 



PARDON OF SINS* 



actions, in doing that which is well-pleasing in thy 
sight : that, for the future, 1 may serve thee, live to 
thee, and entirely devote myself to the obedience of 
thee. I know, O Lord, the whole of what I am is 
thy due, as my Creator ; I am sensible that more 
than I am is thy due, as my Redeemer. And, had 
I it, I should owe thee as much more than I am, as 
thou, who gavest thyself to be man for my sake, art 
greater than the man for whom thou wert given, 
But this poor self is all I have to offer in return, and 
even this I could not offer without thee: Accept me. 
therefore, I beseech thee, and draw me to thyself, 
that I may from henceforth be thine by imitation 
and resemblance, by obedience and love, who am 
already all thy own, as thy creature, and thy pur- 
chase. Even thine, 0 blessed Saviour, who livest and 
reignest, for ever and ever, xlmen, 



( 115 ) 



MEDITATION XXX. 

Di'cine protection, 

0 Lord God Almighty, three persons, and one 
substance, eternal and omnipresent, before all, and 
in all, God blessed for ever! I consecrate to thy use, 
and commit into thy custody, this day, and for my 
whole life, my body and my soul, my sight and hear- 
ing, my taste, touch, and smelling ; all my thoughts 
and affections ; my words and actions ; all without,, 
and all within me; my sensitive and intellectual 
faculties, my imagination and memory ; my faith 
and my perseverance ; beseeching thee in mercy to 
take charge of them day and night, and guard them 
safe from all the dangers and temptations which be- 
set me, and attempt to enter at these avenues every 
hour and moment. Hear me, O blessed, holy Tri- 
nity, and preserve me from all evil, and all scandal, 
and especially from all wilful sin. Protect me from 
the subtle treachery, and violent assaults, and per- 
petual hostilities of evil spirits, and shield me from 
the malice of all my enemies, visible and invisible ; 
and, under thy mighty protection, conduct me safe 
at last to those blissful mansions, which thou hast 
prepared for them that love thee, inhabited by Pa- 
triarchs and Prophets, Apostles and Martyrs, confes- 
sors and virgins, and all the holy men and women 
who have walked in thy fear, and done the will of 
their heavenly Father faithfully from the beginning 
of the world. 

Root out from me, I pray thee, all confident 



116 



DIVINE PROTECTION. 



boasting, spiritual pride, arrogance and haughtiness 
of spirit, and beat down my soul with true compunc- 
tion for my sins, and a profound unaffected humility. 
Open a vent for the tears of repentance ; and when 
thou hast softened this rock within my breast, let 
those streams gush out abundantly. Deliver me, O 
Lord, from the snare of the hunter, and give not my 
soul up a prey to them that seek its ruin, but keep 
me ever safe and steadfast in the performance of 
thy will. Teach me to do the thing that pleaseth 
thee, for thou art my God. Give me a right judg- 
ment and a perfect understanding of Divine truths, 
that I may have worthy apprehensions of thy un- 
measurable goodness. Direct my prayers to thee 
on all occasions, and let me ask such things as thou 
delightest to give, and are best for me to receive. 
Kindle in my heart a holy zeal. Incline thy mercy 
effectually to blot out the remembrance of all my 
past offences committed against thy Divine Majesty. 
O Lord, hear ; O Lord, hearken and do : Defer not 
for thy own sake, O my God. If thou rejectest my 
petitions, and turnest aw T ay thy face, I die ; if thou 
showest the light of thy countenance, 1 am renewed 
to life. If thou regard my righteousness only, this, 
alas ! is no better than filth and pollution, and I shall 
be in thy account no better than a loathesome 
carcase. But if thou look upon me in thy mercy, 
this raises my dead, putrifying body from the grave 
of sin, and breathes into me again a life of right- 
eousness and hope. Remove far from me whatever 
is odious and offensive to thy pure eyes, and plant 
in me a spirit of charity and cleanness, that I may 
lift up holy hands in prayer, and not bring such a 
sacrifice as is an abomination to my God. Put away 
from me all hurtful things, and give me such things 



DIVINE PROTECTION. 



117 



as are profitable for me. O thou blessed Physician 
of souls, grant me balm for my wounds, and proper 
medicines to heal my spiritual diseases. Possess my 
heart with thy fear, with meekness and reverence, 
grant me unfeigned faith, a clean conscience, and a 
true charity, a tender regard to the good of my 
brethren ; let me never favour or forget my own 
miscarriages, nor ever be inquisitive after, or se- 
vere upon, the faults or failings of other people. 

O be gracious and compassionate to my poor 
soul, to my frailties and transgressions. Visit me 
in my weakness, heal my sickness, refresh my lan- 
guishings, and revive me from spiritual death. O 
that there were in me a heart that might always 
fear thee, a soul that might always love thee, an 
understanding that might rightly apprehend and 
conceive worthily of thee ; ears ever open to hear 
thee ; eyes ever fixed and intent to see thee. Have 
pity upon me, O my God, have pity upon me ; and 
from the throne of thy majesty on high, cast down 
a compassionate look; scatter the thick night of 
ignorance and error, and enlighten my dark soul 
with the bright beams of thy Holy Spirit. Give 
me the knowledge of discerning between good and 
evil; and help me to keep a constant watchful 
guard over myself, that I may see the things which 
belong unto my peace, and carefully avoid all those 
seducements, that would betray me into irrecover- 
able ruin. Above all, I beg free and full remission 
of my manifold and grievous sins, of thee, my Lord, 
who diedst to purchase it ; and that, by and through 
thee, I may find effectual propitiation, and comfort, 
and mercy, in all time of my tribulation, and an- 
guish of heart, in all my necessities and distresses, 
but especially in the hour of death, and in the day 



118 



DIVINE PROTECTION, 



of judgment. Finally . 0 Lord, vouchsafe to bestow 
on me everlasting life, not for any works which I 
have done, (let them be pardoned only and that is 
sufficient, reward they cannot deserve) but for thy 
manifold and great mercy, upon which I throw 
myself entirely, as the only refuge and hope of sin- 
ners and unprofitable servants. 



( no ) 



MEDITATION XXXL 

Intercession for others, 

G Lord Jesus Christ, permit, I pray thee, thy 
unworthy servant to express his charity, by enlarg- 
ing his petitions, and let them prevail for blessings 
not only on myself, but others. Grant to all princes 
and governors, that they may rule thy people 
in justice and thy fear ; and establish the thrones of 
them that do so, in righteousness and peace. In- 
spire thy ministers with truth and zeal, that they 
may agree in a right understanding of thy holy 
word, and diligently and unanimously prosecute 
their great work, by setting forth thy glory, and 
setting forward the salvation of all men. Let thy 
favour be ever present with thy holy Catholic 
Church, and every member of it, men and women, 
ministers and people, all that believe in thee, all 
that labour in thy love ; increase their graces daily, 
and enable them faithfully to improve and perse- 
vere in every good word and work. Assist all thy 
servants with such kinds and degrees of thy grace, 
as are suitable to their respective conditions. In- 
spire all thy people with holiness and truth ; may 
they be devoted to thy service with heavenly-mind- 
edness and purity, and serve thee with fidelity and 
mutual love. To all repenting sinners grant par- 
don and consolation ; to all widows and orphans, 
sustenance and relief; to the helpless and oppressed., 
protection and justice ; to all travellers, a safe re- 
turn home ; to all in sorrow and trouble, patience 



120 



INTERCESSION FOR OTHERS, 



and comfort ; to all who are at sea, their desired 
port ; and to every one tossed on the waves of this 
troublesome world, the haven of salvation, and the 
land of everlasting life. Enable those that are 
strong, to stand; help them that are growing in 
goodness, to prosper and improve daily more and 
more; and to all that live in sin, to wretched me 
in particular, give the grace of speedy recollection, 
and effectual amendment 

For, O most merciful Jesus, Son of the living God, 
and Saviour of the world ! I acknowledge myself a 
most unworthy, most miserable sinner: but thou, 
O Father of mercies, who hast compassion upon all, 
wilt not suffer me to perish, nor cast me utterly out 
of thy sight: had that been thy intention, thou 
wouldst have cut me off in the midst of my wick- 
edness, and not have allowed me space or disposi- 
tion to repent. Since, therefore, thou art pleased 
still to forbear punishment, and to grant me thy 
mercy, give me a heart, as thou hast given me op- 
portunities, to make my peace with thee. Influ- 
ence my mind powerfully, that I may seek, and 
desire, and love thee above all things, and fear 
above all to offend thee, and be careful constantly 
to please thee. 

Lastly, O God, and Father, blessed for ever, I 
intreat thee for all them who make charitable men- 
tion of me in their prayers, and all who have de- 
sired to be recommended to thy favour, in those of 
the least and most unworthy of thy servants : for 
ail who have done me any good offices, or are in 
any degree related to me, that thou wouldst hear 
them for me, and me for them ; and according to 
thy bounteous mercy, preserve and govern them, 
and return all their kindness and charity sevenfold 



INTERCESSION" FOR OTHERS. 



121 



into their bosom; that thou wouldst impart libe- 
rally to all, who are yet engaged in their Christian 
warfare, the succours of thy grace ; and, in thy own 
good time, to all when they have happily finished 
their course, the consummation of reward and glory. 
And, O thou, who art Alpha aad Omega, the be- 
ginning and end, once more I repeat that most im- 
portant request, that, when the time appointed for 
my great change shall come, thou wilt in mercy 
stand by me in my last hours ; strengthen me in my 
great conflict, support me in my dying agonies, 
pluck me out of the jaws of the ravening wolf, who 
will then stand ready to seize and devour me ; de- 
fend me from his terrors and accusations, and take 
me for thy own : so shall I be received into the 
blessed company of saints and angels, in thy hea- 
venly paradise, there to rejoice, and live, and reign 
with thee for ever, who art over all, God blessed 
for ever. Amen, blessed Jesus, Amen, 



( 122 ) 



MEDITATION XXXIL 

Love to Christ. 

0 Lord Jesus Christ, who art made unto me of 
God, redemption, and mercy, and salvation ! I praise 
thee, I bless thee, I render thanks to thee, but 
thanks that do by no means bear proportion to the 
inestimable benefits for which they are due ; thanks, 
wretchedly defective in their zeal and devotion, for 
mercies which ought to warm this frozen heart of 
mine upon every remembrance of thee: not such 
as I am sensible I owe, but vet the best mv soul can 
with its utmost efforts reach up to. Thou hope of 
my heart, and strength of my soul, let thy power 
supply what my weakness cannot attain to : thy 
fervent love make up for my lukewarm affection : 
for though I have not yet been able to love thee so 
much as I ought, yet, if sincerity can be accepted 
instead of perfection, my conscience supports me 
with this testimony, that I desire, how T ever, and wish 
with all my soul, that I were able to love thee as 
much as thou deservest. 

O Light shed from above into my soul, from whom 
no secrets are hid ! Thou seest my inward parts, 
and art conscious to all my desires, If any good 
be there, it is of thy inspiring : if this of loving thee 
be (nay, because I am sure it is) good, and from 
thee, enable me to perform that which thou hast 
made me to desire, and grant that I may love thee 
to a degree as exalted as thou requirest. I offer to 
thee thanks and praises ; let not that gift be barren. 



LOVE TO CHRIST. 



123 



and produce no worthy fruit in me which thou hast 
of thy own free grace communicated; but crown 
and perfect thine own work : and as thy goodness 
first excited within me holy desires, moved by no 
deserts of mine, so, I beseech thee, continue the 
same grace, in granting those desires their just ac- 
complishment : awaken my stupidity, quicken my 
deadness, and change my cold indifference into a 
most sensible and fervent zeal ; for this is the aim 
and end of all my prayers, this is the proper effect 
of all my reflections upon thee and all thy benefits., 
that the more I converse with thee, and the oftener 
I remember thee, the more vehemently I may love 
thee. 

It was thy goodness, 0 Lord, that created me at 
first : it was thy mercy, that when I was created, 
cleansed me from the stain of sin : it was thy power 
which has preserved me by the sanctification of thy 
Spirit : it was thy clemency, thy bounty, thy long 
suffering, which, notwithstanding my numberless 
actual provocations since, hath forborn, sustained, 
and waited for my amendment. Thou, Lord, hast 
long expected the return of thy prodigal child ; and 
I, but not, alas ! with equal carefulness, wait for 
the inspiration of thy grace, to work in me repent- 
ance and holiness of life. My God, my Maker, thou 
that sparest me, thGu that sustainest me, I hunger 
and thirst after thee, I gasp for and pant after 
thee ; and as a darling, but a desolate child debar- 
red of his most indulgent father's presence, weeps 
and laments incessantly, and thinks of, and longs 
for nothing but his beloved company, and wears the 
image of his face perpetually in his heart; so I am 
moved by the tenderest impressions, and with an 
eager impatience lament my distance from thee, 



124 



LOVE TO CHRIST. 



I often think upon, and am very sensibly affected, 
though not so sensibly as I wish and ought to be, 
with thy sorrows and sufferings, thy buffetings and 
scourges, thy reproaches and revilings, thy wounds 
and expiring agonies; how thou wert killed and 
crucified, how thou wert embalmed and buried, and 
withal, how gloriously thou didst rise again, and 
how triumphantly ascended up into heaven; and 
all this for me, sinful man, and for my salvation. 
These things I believe with a most steadfast faith; 
and in virtue of that persuasion I bewail the mise- 
ries of my pilgrimage and exile from thee : I pro- 
pose no other comfort to myself, comparable to that 
of my Lord's return to me, and do most ardently 
desire, as the sum and source of all my happiness, 
to see thv beauteous face for ever in thy glory. 

Say, my soul, if thou canst, how thou shouldst 
have been affected, hadst thou seen this Lord in 
person : seen the King of angels emptying himself 
of majesty, and condescending to converse with 
men, that men might be exalted to live and con- 
verse with angels ; seen thy offended God die, to 
reconcile vile offenders to himself, and so prevent 
their everlasting death ? O what expressions, what 
conceptions, what wonder can be great enough for 
this unparalleled, this amazing love and goodness ! 
But draw a little nearer yet, my soul, and take a 
more distinct view of this tragical, this astonishing 
scene. Couldst thou have seen thy dearest Sa- 
viour's side pierced with a spear, and would not the 
same weapon have pierced through thy own heart 
also? Couldst thou have stood by and beheld the 
hands and feet of him that created thee torn with 
nails, and fastened to the cross, and the blood which 
redeemed thee gushing out in streams, and not have 



LOVE TO CHRIST. 



125 



sunk thyself, and even expired with grief and hor- 
ror at the sight ? 

Say then withal, (but that thou canst not say) 
why thou dost now read, and hear and meditate 
upon these things, which when seen by the eye of 
faith, are as certain as if present to that of the 
body, with so slender impression and concern : why 
dost not thou drink up the bitter cup of tears, since 
thy Jesus did for thee drink that of his Father's 
wrath? Why dost thou not feel a grief too deep to 
be described, like that of his virgin-mother, when 
she saw her innocent and only son bound and 
scourged, tortured and slain before her face ; since 
the relation here too is most close and dear, and, as 
thy Lord was hers, so art thou the Lord's flesh and 
bones, a member of that body, whereof he is the 
head ? 

Had I, with holy Joseph, taken my Lord down 
from the cross, wrapped him in spices, and laid him 
in the sepulchre, how happy should I have reallv 
esteemed myself, that any grateful respect of mine 
had contributed to the honour of his interment ! 
What glad astonishment should I have felt, had I 
been in company with those zealous women who 
were affrighted with a vision of angels, and heard 
that comfortable, that reviving message, Fear not 
ye; ye seek Jesus which was crucified: he is not 
here, for he is risen. These, dearest Lord, were 
moving objects, of which thy providence did not 
think fit to give me a bodily sight, but I behold 
them all by a distinct and undoubted faith. I see 
the pledges and memorials of them now in thy 
blessed sacraments : and though I was not allowed 
to kiss thy scars, and drop my tears into the print 
of the spear and nails, yet, as oft as I approach thy 



126 



LOVE TO CHRIST. 



table with deep remorse and due reverence, I there 
weep over thy crucified body, there contemplate 
the pangs of thy bitter death, there rejoice in the 
triumphs of thy resurrection, there receive the ef- 
fectual representation of all thou hast done and 
suffered for me ; and, by a holy union with thee and 
all thy members, attain a greater privilege than 
any conversation with thee in the days of thy flesh 
could have conferred. Thou art to all intents the 
same Saviour; and if they that saw thee were 
blessed, because they believed, yet thy own mouth 
declared them no less blessed who have not seen, 
and yet have believed. 

But still the sight of thee, of thy beauties, and 
thy glory, is the constant desire, the only end, and 
noble reward of our faith ; and in this clouded dis- 
consolate interval, till that can be obtained, my 
soul finds itself frequently at a loss how to express 
itself, what to do, whither to bend its course, or 
where to find its much-loved Lord. My joy is 
turned into heaviness, and my laughter into mourn- 
ing, for want of his dear presence. My flesh and 
my heart faileth, but God is the strength of my 
heart and my portion for ever. My soul refuseth 
comfort from any other hand but thine, my joy and 
treasure ; for, whom have I in heaven, but thee ? 
and there is none upon earth that I desire besides 
thee. Thou hast commanded me to seek thy face, 
and my heart most readily replies, Thy face, Lord, 
will I seek ; O turn not thou thy face from me, nor 
cast away thy servant in displeasure. 

O most affectionate lover of souls, the poor com- 
mitteth himself unto thee, and thou art the helper 
of the fatherless. O my most faithful guardian, pre- 
serve and pity me ; I am an orphan destitute of 



LOVE TO CHRIST. 



127 



friends, and my soul is in a state of ppverty and 
widowhood. Look upon the tears I shed for thy 
absence in this desolate condition ; and come, Lord 
Jesus, come unto me quickly, that I may be com- 
forted ; show me thy face, and 1 shall be satisfied : 
discover thy glory, and my joy shall be full : my 
flesh and my soul thirst and pant for thee, the liv- 
ing God, the fountain of life, O when shall I come 
and appear before God ? 

When will my comforter, whom I so earnestly 
look for, make his approaches to me ? When, O 
when shall I feel the joy I so passionately desire, 
and be filled with the pleasures of that glorious 
dwelling, which I hope to reach at the end of this 
wearisome journey of life ? Lord, if I may not yet 
drink of the river of thy pleasures, let me at least 
drink of the brook in the way. Let my tears be 
my meat and drink day and night, till the dawn of 
that glorious morning, when my soul should be 
awakened with that most welcome call, Behold thy 
spouse, thy Lord, the marriage of the Lamb is come. 
All I presume to ask at present, is refreshment and 
support under my sorrows : and, that these may be 
such as will one day be turned into joy ; for I know 
my Redeemer will come, because he is merciful and 
true ; nor will he suspend my happiness by unne- 
cessary delay, because he loves those that love him ; 
and they that seek him early shall be sure to find 
him. To whom, therefore, be glory and praise for 
ever and ever. Amen. 



( 128 ) 



MEDITATION XXXIII. 

Love, the Way to Life. 

By what means we may avoid the torments of 
hell, and attain the joys of heaven, is an inquiry 
which deserves our most attentive application of 
thought ; a science to be learnt at the expense of 
our most watchful care, and most solicitous concern. 
And in this study, it is of great consequence to set 
out right; for all our most assiduous endeavours 
will be employed to very little purpose, if we be 
not first instructed what way it is, that leads to ever- 
lasting bliss, and carries us out from all danger of 
everlasting misery. It will therefore behove us 
very diligently to consider those words of the Apos- 
tle, in 1 Cor. ii. 9. which, taken in their just lati- 
tude, do plainly teach us these two things : first, 
that the glories of the blessed, in a future state, 
are greater than can be expressed ; and then, 
secondly, what is the way, by which we must ar- 
rive at this blessedness. Eye, he says 5 hath not 
seen, nor ear heard, neither hath it entered into the 
heart of man, to conceive the things which God 
hath prepared for them that love him. Now when 
he tells us that these excellent things are prepared 
for them that love God, from thence the inference 
is natural and plain, that love is the way enjoined, 
in which they are to be obtained. But then the 
Scripture makes it no less evident, that the love of 
God, and the love of our neighbour, are virtues 
inseparable from each other. For thus much is the 



LOVE, THE WAY TO LIFE. 



129 



importance of that passage in St John, He that 
Joveth not his brother whom he hath seen, how can 
he love God whom he hath not seen? And this 
commandment have we from him, that he who 
loveth God love his brother also. In these two 
parts it seems that true charity consists, to which 
St. Paul hath given so glorious a character, when 
he shuts up his discourse of the extraordinary gifts 
of the Spirit with those remarkable words, And 
yet show I unto you a more excellent way. Cha- 
rity then is not only the way, but the best, nay, the 
only way, that leads to our heavenly country ; for 
it is impossible for any man ever to come thither by 
any other way. But who is it that knows, or walks 
in this way ? Even he that loves God and his bro- 
ther. It will concern us then to be perfectly well 
informed what are the proper expressions of our 
love to each, and the just measures of our affec- 
tion to God and to our neighbour. And of this 
point it may suffice to say, that we are bound in 
duty to love God more than ourselves, and to love 
our neighbour as ourselves. Now we love God 
more than ourselves, when upon all occasions we 
prefer his will before our own, and suffer no pri- 
vate interest or sensual inclination to come in 
competition with his commands, and his honour. 
But it is very observable, that although we are 
enjoined to ]ove our neighbour as ourselves, yet 
we are no where enjoined to love him as much as 
we do ourselves ; and therefore our duty in this re- 
spect is satisfied, when we heartily wish and en- 
deavour all that good to our neighbour, which we 
ought to wish and endeavour the attainment of 
ourselves, especially the everlasting happiness of the 
soul; when we contribute to his obtaining it, and 



130 



LOVE, THE WAY TO LIFE. 



omit no instance, whereby our help may be of any 
use to him, in procuring any advantage, whether 
temporal or spiritual, so far as the present circum- 
stances of affairs render our assistance seasonable, 
and our own condition puts it in our power to be- 
come serviceable to him. This explication agrees 
exactly with the equity of our Lord's rule, What- 
soever ye would that men should do unto you, do 
ye even so to them. And it shows us likewise the 
necessity of that other left us by St. John, Let us 
not love in word, neither in tongue, but in deed, and 
in truth. But it may be asked once more, who 
those neighbours are whom we are bound to love 
after this manner ? And to this the answer is very 
short, that the command is of unlimited extent, and 
comprehends all mankind: whether they be Chris- 
tians, Jews, or infidels : whether they be acquaint- 
ances or strangers: whether they be friends or 
enemies. 



( 131 ) 



MEDITATION XXXIV. 

Reasons for Love to God, 

But because this duty is of such infinite conse- 
quence, and the whole of our hopes and happiness 
depend upon the due performance of it, it is very ne- 
cessary that we consider diligently what are the 
grounds of this obligation, and by what means it 
may be discharged. Now nothing will conduce to 
the begetting, cherishing, and heightening in our 
minds a holy love towards God, so much as a fre- 
quent recollection and just estimate of his wonder- 
ful goodness, and innumerable benefits to us : for 
indeed, the blessings he gives us of his own mere 
motion are so many and so great, and the recom- 
pense he makes us in return for any services we 
pay him, is so exceeding disproportionate to what 
we have reason to expect, that our souls must of 
necessity be at a loss, and perfectly confounded 
w T ith amazement at the number and the value of 
the favours we receive at his hands. But though 
these are so inestimably great, thai it is impossible 
for us to make such a return of love and thanks 
and obedience as they deserve, yet sure it is, we 
are bound to make the best we can, and by our 
diligence to pay to the utmost of our ability, re- 
membering that the vast arrear behind, stands still 
charged to account, not from any want of will, but 
merely from the want of power to clear so great a 
debt. And thus, my soul, thou hast an answer to 
the first inquiry propounded, which was concerning 



132 



REASONS FOR LOVE TO GOB* 



the reason of this duty. For therefore is our Lord 
to be most affec tionately loved by us, because he is 
so wonderfully compassionate and tender, so kind 
and bountiful, and poureth out his benefits upon us 
in such abundance : and all this not from any man- 
ner of desert or worth in us, that might engage his 
favour, but of his own good will and mere motion ; 
of which we are able to render no other reason, 
but only this, that he will have mercy, because he 
delights in, and will have mercy. 

The other inquiry how this God is to be loved, 
that command which enjoins the duty makes suffi- 
ciently plain. And how strict an observance of 
this command is required from us, we may easily 
infer, from the terms in which it is expressed, and 
the solemnity used in laying it upon us. Hear 
then, O man, the first and great commandment; 
hearken to it attentively, remember it exactly, 
meditate upon it incessantly, and use thy very 
utmost efforts to fulfil it without delay, without in- 
termission, without end, or ever supposing thou hast 
done so much, that thou art at liberty to desist 
from any fresh instances of thy regard to it. All 
this is implied in that awakening preface, by which 
God introduces it: Hear, O Israel, the Lord thy 
God is one Lord. Now the command itself runs 
thus, Thou shalt love the Lord thy God with all 
thy heart, and with all thy soul, and with all thy 
mind, and with all thy strength. Which is as 
much as to say, that our intellectual faculties, the 
understanding, the will, and the memory, should all 
be fixed on this, as on their best and proper object; 
that God should be the subject of our study ; that 
he should preside over all our inclinations, be the 
ultimate end of all our desires, dwell always pre- 



REASONS FOR LOVE TO GOD. 



133 



sent in our thoughts, and reign supreme, as the 
governing principle of all our actions. In a word, 
that we should contemplate, and choose, and re- 
member, and reverence him above all, and make 
it our business to live to him alone. 

How men come so easily to satisfy themselves 
with being so extremely negligent in this most 
necessary branch of their obedience, is very diffi- 
cult to conceive ; except it be from hence, that 
wanting a due sense of the greatness of God's love, 
they proportion their regard to him according to 
their own scanty notions of his goodness toward 
them. And therefore, for prevention of this fault 
in thee, do thou, my soul, attend with reverence, 
and thankfully recollect the innumerable benefits 
which he hath bestowed upon thee ; the many pre- 
cious promises he hath made thee: and then I 
doubt not but what thou hast already, and what 
thou art warranted to hope for hereafter, will suf- 
ficiently convince thee, that thou art under the 
highest obligations to love God with a most fervent 
and entire affection. Now, in order to exercise 
and increase this love the more effectually, begin 
thy considerations where God began the expressions 
of his goodness, and think seriously with thyself, 
by whom, upon what motive, and to what purpose, 
man was created, and what things God was pleased 
to create besides, for the sake and service of men. 

First then, we must understand, that there is 
but one cause which produced all created beings, 
whether they be things in heaven, or things on 
earth, whether they be visible or invisible. That 
this sole, this universal cause, was no other than 
the goodness of their Creator, who is the one true 
God; whose essential goodness is so large, and so 



134 



REASONS FOR LOVE TO GOD, 



communicative, that he was pleased to make 
others partakers of that blessedness, which he en- 
joys from and to all eternity, and which he saw 
capable of being imparted, without any possibility 
of suffering diminution by being thus diffused, 
That good, therefore, which is his very nature, and 
wherein his own happiness consists, he did thus 
show abroad not by necessity but free choice, 
because it is the property of the Supreme Good to 
will the good of others, and the excellence of Su- 
preme Power to exert itself, not to the prejudice, 
but the benefit of all that are subject to it. Now. 
because this blessedness of God cannot be any 
otherwise partaken of, but by being understood: 
and the more perfectly it is understood, the more 
plentifully it is imparted ; God was pleased to make 
rational creatures, and to give to such, a capacity 
of understanding the Supreme Good, of having 
what they thus understood, of possessing this best 
object of their love, and of enjoying what they so 
possessed. This rational part of the creation is so 
ordered, that part of it retains its essential purity, 
without being united to any bodiiy substance; and 
such are the angels; another part there is joined to 
the body, and such is the soul of man. Rational 
creatures then, are either incorporeal or corporeal: 
the incorporeal are angels, for these are simple 
spirits. The corporeal are men, so called, because 
the human nature consists not only of a reasonable 
soul, but also of a fleshy body. So then, that the 
rational creature had any, and that it had particu- 
larly this kind of existence, is to be imputed wholly 
to the goodness of Almighty God, as its original im- 
pulsive cause. Men and angels, both were created 
by the goodness of God ; for we therefore are at all. 



REAS0XS FOR LOVE TO GOD. 



135 



because God is good, and the whole of that being 
we receive from God, is good. But to what purpose 
were these rational creatures made ? Surely to 
praise God, and to love him, and to enjoy him ; in 
all which, not the Creator's but the creature's ad- 
vantage is consulted ; for God is absolutely perfect 
and happy in himself, and cannot receive either 
addition or diminution from any of the works of his 
own hands. The only uses then that can be served 
by making such creatures as these, and the only 
account that can be given why they were made at 
all, must be the manifestation of the Creator's good- 
ness, and the promoting of the creature's happiness 
When therefore the question is asked, why, or to 
what end, rational creatures were made? the true 
answer undoubtedly is this, that they were made 
because God was good, and to the intent they 
might be happy ; for, what can conduce to their 
happiness so much as to serve him, and to enjoy 
him? 



( 136 ) 



MEDITATION XXXV 

All Things made for Man, 

When God is said to have made angels or men 
for himself, we must not so mistake this expression, 
as fondly to imagine, that he who made both had 
any need of either; or, that the acknowledgments 
and services, which he gave them a capacity of 
paying, are any addition to the fulness of his bliss 
and glory. For, how, unworthily should we con- 
ceive of our Creator's majesty, by thinking that any 
thing which we call ours, or is most valuable in us, 
could increase or take away from his blessedness ? 
No, he made us to serve him, but it was because 
his service is freedom, is an honour ; and to be such 
subjects is to be truly kings. This service redounds 
wholly to the profit of him that pays it, but not at 
all to his, to whom it is paid. And, as God made 
man for himself, so did he likewise make the 
world for man ; that is, so as to minister to man's 
use and comfort. Man then is placed in a middle 
and subordinate station, so as to be under authoritv 
himself, yet to have servants under him too : and 
thus all things are most admirably contrived to our 
advantage, when both the homage we pay, and 
that which is paid to us, flows into one common 
channel, and all unites at last in our advantage, as 
in its proper centre. God will be served by man, 
for this reason, that not he, but man may reap the 
benefit of that service : again, God will have man 
served by the world, that by this service also man 



ALL THINGS MADE FOR MAX- 



13? 



may be the gainer. So that we may with due 
reverence say, that the whole design of the crea- 
tion, and every part of it, may be at last reduced 
to the happiness of man ; since both that which 
was made for him, and that for which himself was 
made, do mutually conspire to make him happy. 
Thus all things, as the Apostle says, are ours ; 
whether they be things above us, or upon a level 
with us, or below us. The things above us are for 
our enjoyment, and such is God. Those on the 
level with us are for our society, and such are an- 
gels, whom I presume to call our equals, not only 
with regard to the same rational nature, but 
chiefly in prospect of our future state *. for we are 
assured, that however they are now in several 
respects superior to us, yet in the next world the 
children of the resurrection shall be as they are, 
and shall live with them for ever in heaven. The 
things below us are likewise ours : for we have the 
use and convenience of them, as the masters' goods 
are, in a true but qualified sense, said to be their 
servants'. Xot that this gives them a property ex- 
clusive of their masters', but extends the benefit 
and the privilege of using them, Nay, even the 
angels, in some passages of Scripture, are said to 
do us service : nor did the Apostle think it any 
disparagement to their character and dignity, when 
he called them all ministering spirits, sent forth to 
minister for them who shall be heirs of salvation. 
A very great honour this, but such as we ought 
not to make any difficulty of believing to be done 
ro us, when we reflect upon that so much more 
astonishing condescension of the Creator, and King 
of angels, who describes the end of his coming into 
the world in those verv humble terms, that he 

31 2 



138 



ALL THINGS MADE FOR MA X . 



came not to be ministered unto, but to minister? 
and to give his life a ransom for many. They 
attend upon his pleasure in reference to us. execute 
his orders, and what they know God has decreed, 
are sometimes instruments of accomplishing, and 
sometimes messengers too to give the parties con- 
cerned notice of. So that a principle of marvel- 
lous love invites the holy angels from their man- 
sions of bliss in heaven, that they may suggest good 
counsel in our difficulties, that they may visit and 
comfort us in our distresses and suffering, and that 
they may succour us in our conflicts and dangers-. 
All which good offices they perform with the great- 
est cheerfulness and vigilance imaginable: upon 
God's, upon ours, and upon their own account 
Upon God's, because they love and admire that 
manifestation of his excellences, which appear in 
our renewed nature ; and upon their own, because 
they hope and wish to see their numbers recruited 
by the spirits of just men made perfect, and receiv- 
ed into the place of the fallen angels, 



( 139 } 



MEDITATION XXXVI. 

The Love of God to us. 

It is necessary that every man should take a dis- 
tinct view of himself, and when he is arrived at a 
due understanding of the honourable post in which 
God hath placed him, that he be careful not to dis- 
honour himself, nor injure his Maker, by settling 
his affection upon things that are below, or unwor- 
thy of his character. For objects, which, considered 
singly and separately, may appear beautiful and 
lovely, do yet deservedly sink in esteem, when com- 
pared with others confessedly more excellent. It 
argues great folly to put things manifestly deformed 
and vile, upon the level with such as are amiable 
and handsome ; and is it a point of wisdom to raise 
those which have a noble and real excellence, and 
neither depending upon mere fancy nor of the 
meanest rank of beauties, to an equal degree with 
the highest and most eminently good? Consider then, 
my soul, what excellences thou art endued with, 
and from hence take thy measures, what excel- 
lences those are that deserve thy love. Now, if 
through negligence, or long disuse of the most ex- 
alted objects, thy eyes are so far blinded, that thou 
canst not entertain such lofty ideas of thy own con* 
dition, as the case requires ; yet thus far at least 
conquer thy own prejudices, as to learn to make a 
just estimate of thyself, by the judgment which 
another hath made of thee. And for this thou 



140 



THE LOVE OF GOD TO US. 



canst not want opportunity, because the matter is 
so plain, as to give thee sufficient direction. Thou 
hast a lord and spouse, but how exquisitely beauti- 
ful, as yet thou dost not perfectly know, because 
thou hast not seen his face. He sees and knows 
thee thoroughly : for had he not done so, he would 
not love thee. He hath not thought fit hitherto to 
present himself to thee, but he hath made thee 
many noble presents; and given such pledges of 
his kindness, as might at once be both assurances 
and signs, who it is that hath betrothed thee to 
himself, and how exceeding tender that affection is, 
which moved him to this union. Couldst thou be- 
hold his charms, there could be no longer ground of 
doubt. For thou wouldst be convinced, that one so 
fair, one of such matchless excellence, deserved the 
entire devotion of thy affections and powers. But 
in the mean while, how dost thou behave thyself 
upon this occasion : See him face to face thou canst 
not, because he is absent ; and is this a sufficient 
reason for not paying him reverence, for insolently 
and shamelessly affronting him, for slighting that 
love which thou canst not but see, by voluntarily 
yielding thyself to the lust of seducing strangers ? 
O do not treat him after this contemptuous manner ! 
If thou canst not as yet know all the charms of thy 
lover, yet thou canst understand the valuable in- 
stances of his love. These are already actually in 
thy possession ; and if considered as they ought, will 
plainly show thee, what returns of love it becomes 
thee to make, and how extremely solicitous thou 
oughtest to be, not to displease, not to despise? not 
to lose him or his favour. The pledge he hath 
given thee is most extraordinary : a noble gift suit- 
ed to the majesty of the Giver. And, as it was be- 



THE LOVE OF GOD TO US, 



141 



low so great a person to bestow a thing of little 
value ; so were it no less unbecoming so wise a per- 
son to throw away things of the highest value, upon 
one in whom there was little or nothing valuable. 
Great therefore is the present he hath made, but 
greater still in his esteem is that which he loves in 
thee, and which induced him to give it. 

But thou perhaps wilt ask, my soul, what this 
great gift is, which thy Lord hath showed himself 
so very bountiful in bestowing upon thee. Look 
round this universe, view every part of it, and tell 
me if thou canst there discover any thing which 
does not some way or other do thee service. Is not 
this the end to which every creature seems to have 
been designed ? And does not the whole course of 
nature plainly promote it ? The gratifying thy de- 
sires, the bringing in thy profit, the supply of thy 
wants, the furnishing store for thy comfort and de- 
lights, the doing all this in great abundance, and 
consulting not barely thy necessities, but even thy 
ease and pleasure. For this, the heavens, the earth, 
the air, the sea, and all the inhabitants and pro- 
ducts of each of them, are with a continual and 
most officious diligence employed. The regular re- 
volutions of time, the various seasons of the year, 
the stated successions of night and day, by which 
the world dies and revives, grows old and young 
again ; its fabric ruined and repaired, its provisions 
consumed and recruited ; ail is contrived so admi- 
rably for thy purpose, that, as none of these vicissi- 
tudes are useless, so one cannot conceive how any 
of them could be spared without some manifest, 
some insupportable inconvenience. Of this I sup- 
pose thee sensible : but art thou not sensible at the 



142 



THE LOVE OF GOD TO US. 



same time who it is that framed and contrived this 
wonderful order, and disposed every part so advan- 
tageously, that whatever discord appears between 
each other, yet all are unanimous in promoting the 
common design ; and conspire to do thee service ? 
How brutish is it to feed upon the benefit, and re- 
main ignorant of thy Benefactor. The gift is evi- 
dent, and is the Giver a secret? Nay, thy own rea- 
son will not allow thee so vain an imagination, as, 
that these advantages are upon any account thy 
due, or of thy own procuring, but loudly tells thee 
thou owest them all to the liberality of another. 
Now be that who it will, to whose bounty thou art 
so largely indebted, it is plain he hath given us 
much ; and no less plain, that he, who gave so 
much, would not have done it, had he not loved 
much. So the greatness of his affection, and the 
indispensable obligation to ours in return, are both 
of them demonstrable from the quality of his gift. 
Now how extravagantly foolish is it not to desire 
the true love of one, who hath it in his power to be 
so excellent a friend ! Not to do it of our own ac- 
cord, and in regard to our interest, though there 
were no antecedent obligation ! But how impious, 
how perverse, how base, not to love him in return, 
who hath been so inexpressibly kind to us ! If then 
thou lovest other things besides, do it with such 
limitations as are proper ; maintain thy character, 
and remember theirs ; love them as things below 
thee ; as those that were made to do thee service, 
as tokens of thy Saviour's love, the gift of a friend, 
the bounty of a master ; but be sure never to for- 
get whose goodness all these blessings are owing to 5 
and therefore be not fond of them, for their own 



THE LOVE OP GOD TO US. 



143 



sake : but for his sake who bestowed them : nor let 
them divide thy affections with the donor, for to 
take them into thy heart together with him, is a 
wrong and great indignity; and therefore they 
must be loved for him, but he by and for them, and 
infinitely above them all. 



( 144 ) 



MEDITATION XXXVIL 

The Enjoyment of God's Mercies. 

Take heed, my soul, that thou incur not the re- 
proach of a harlot, by acting like those who have 
no principle but profit, and value the price of the 
gift much more than the affection of the giver. 
Thou canst not be guilty of a more infamous, of a 
more injurious affront, than to accept and live upon 
thy Creator's presents, and not to return his love. 
Consider well the value of what thou hast received ; 
or, if thou art not, as indeed thou art not able, truly 
to estimate the greatness of his bounty, consider 
however the advantage of loving him in return. 
Love him for his own sake; love thyself for his 
sake; love him that thou mayest enjoy and be 
happy in him ; love thyself that he may love thee. 
Love him in the good things he hath bestowed upon 
thee, love him for thy own sake, and thyself for his 
sake. This is pure and chaste love, debased with 
no sordid interest, embittered with no torment, but 
delightful and generous, firm and lasting. Think 5 
and recollect diligently, my soul, the mercies which 
thou hast received in common with all mankind ; 
the special marks of favour, of which all are not 
allowed to partake ; others, which are peculiar to 
thyself alone. He hath loved thee in common with 
all thy fellow-creatures ; he hath distinguished thee 
from many of them by singular blessings ; he hath 
showed the same affection to thee with all good 
men ; he hath preferred thee before all evil men i 



THE ENJOYMENT OF GOD'S MERCIES. 



145 



and if the being preferred before the evil seem a 
small thing, reflect farther, how very many good 
men there are, whose blessings yet are come far 
short of thine. 

First then, my soul, remember that there was a 
time that thou wert not at all ; and, that thou ever 
didst begin to be, is the free gift of God. Thy very 
being then is an instance of his bounty. But was 
it possible, that before thou hadst a being, thou 
shouldst give any thing to God, which could oblige 
him to give thee that being, by way of recompense 
for any former kindness on thy part. No certainly, 
it is manifest thou didst not, couidst not deserve any 
thing at his hands, while thou thyself as yet wert 
not any thing. Had then his liberality stopped 
there, and given thee being only ; yet this single 
blessing is great enough to challenge thy continual 
praise and love. But he hath given thee a great 
deal more than bare existence ; by making thee a 
beautiful and glorious creature. Nov did the mu- 
nificence of this noble benefactor content itself 
with an inferior degree of beauty, for he hath 
wrought thee up to the highest perfection, and 
formed thee into a resemblance of his own Divine 
excellences. Thus hath he drawn those hearts to 
him by a likeness of nature, which he had attract- 
ed by the engagements of his love. He gave us 
being, beauty, and life : that by existence we might 
excel those things that are not ; by our form, those 
that are rude, unfinished, or deformed ; and by our 
life, those things that are inanimate. How deeply 
then art thou indebted, O my soul, to him> from 
whom thou hast received much, when yet thou 
hadst nothing of thy own, and having nothing of 
thy own> hast nothing in thy power to make a re- 

N 



140 



THE ENJOYMENT OF GOD'S MERCIES, 



quital with, but only to love him, who gave thee 
all thou hast! For in recompense of that which 
was given thee, out of pure love, thou canst not 
make any less, thou canst not make any greater 
return, than that of loving again. And evident it 
is, that there could not be any other inducement 
for bestowing all these benefits, but the free love 
of God alone. 

But now I will open another and more amazing 
scene of kindness, by showing thee, how low this 
Lord of thine, whose majesty shone so gloriously 
bright in thy creation, was pleased to condescend 
in the work of thy new T creation. In the former he 
appeared so high and noble, in the latter so little 
and so humble, that it is not easy to determine, 
whether of these two extremes is a more worthy 
subject of thy wonder and praise. In the former 
his power was illustrious, w 7 ho conferred such glo- 
rious privileges upon thee ; in the latter, his mercy 
was no less illustrious, who submitted to endure 
such bitter things for thee : that he might raise 
thee up from the depth of misery, into which thou 
hadst sunk thyself, himself vouchsafed to descend 
into the same pit, w T here thou layedst grovelling and 
unable to help thyself: and the misery which thou 
didst then sustain, he was content in pity to under- 
go, that a way might be made for justice to be 
satisfied with the restitution of the happiness thou 
hadst lost, He came down, he took upon himself, 
he endured, he vanquished, he restored. He came 
down from the throne of God to wretched mortals ; 
he took upon himself mortality ; he endured afflic- 
tion, and pain, and ignominy; he vanquished death: 
he restored mankind. Stand still, my soul, and 
with holy astonishment gaze on this series of won- 



THE ENJOYMENT OP GOD^S MERCIES. 147 

ders, this inestimable complication of mercies ; con- 
sider the greatness of his love, who did not grudge 
to do so much for thee. He made thee beautiful at 
first, but thou didst sully and deform thyself by sin. 
Notwithstanding this dishonour done to the charms 
thou hadst received from him, thy stains are wash- 
ed away, and the purity of thy former complexion 
renewed again, by his marvellous compassion. 
Thus was his love the sole cause, both of the gift at 
first, and of its restitution. When thou hadst no 
being, his love created thee: when thou hadst 
defaced his glorious image, his love refreshed the 
impression: and to demonstrate how exceedingly 
he loved thee, he willingly delivered thee from 
death, when that could be done at no less expense, 
than the laying down his own life. He would not 
do it at a cheaper rate, that so the price might 
demonstrate the vehemence of his affection, no less 
than the value of the advantages purchased with 
it. A mighty favour no doubt it was, that the first 
man received from his merciful Creator, when the 
breath of life was breathed into him, and he be- 
came a living soul, like the God who made him. 
But how much greater was the condescension, how 
much more valuable the blessing, when for the 
man that he had made, God afterwards gave him- 
self? 1 acknowledge it a great thing, that I am 
God's handy-work, and own the gratitude due upon 
this account ; but sure a great deal more is due P 
when 1 consider, that God was pleased to make 
himself my ransom. For thus there is so much 
expended upon our redemption, as might almost 
incline us to believe, that man is a valuable con- 
sideration for even God himself. O how strangely 
hath light sprung out of darkness ! How happy an 



148 



THE ENJOYMENT OF GOD ? S MERCIES. 



event was my guilt attended with, for the purging 
whereof, while this love of my Saviour disposes 
him to it> that love is opened to my view and 
desires, and if I do but give him my heart, I am 
secure of an easy access to, and a sure place in his. 
Had my misery and danger been less, I never 
could have had so noble a proof of his kindness, 
Have 1 not reason then in some respect to bless 
that fall, from which I rise with greater advantage, 
than if I had not fallen at all ? No kindness could 
be greater, none more sincere, more chaste, more 
fervent, more passionately expressed, than that of 
an innocent person, dying for me, who had no recom- 
mendation to deserve, none to engage his love. 
What was it then, my dearest Lord, that thou 
didst love in me ? What that thou lovedst so much* 
as even to die for me ? What couldst thou find 
in this poor wretched creature, worth doing so 
many miracles of goodness, worth suffering so many 
injuries and agonies for? I am perfectly amazed at 
this stupendous dispensation ; and, the more I con- 
sider either thee or myself, the less I find myself 
able to account for it, 



( 149 ) 



MEDITATION XXXVIIL 

The Privileges of the Gospel, 

The merit and sufficiency of this redemption 
extend to all mankind, but the means ordinarily 
necessary to render it effectual are not distributed 
with an even hand. Here then, my soul, observe 
and be thankful for a discrimination manifestly in 
thy favour. For how numerous, and of what con- 
dition, if compared to thee, are those many, who 
have not the precious opportunities of that grace 
which are allowed to thee? Thou canst not but 
have heard how many generations of men, from the 
beginning of the world down to this very day, have 
lived and died without the knowledge of the true 
God; how many more did formerly, how many 
even now perish eternally, and never heard one 
syllable of a redemption purchased by the blood of 
the Son of God. Above all these, thy Saviour 
hath distinguished thee, and signalized his love 
in granting those means of grace, of which none 
of them were permitted to partake. They were 
left in their ignorance, and thou art taken to be 
made wise unto salvation. But for this difference 
there can be but one reason assigned, which is the 
same so often inculcated already, thy blessed Mas- 
ters love. Thy God, thy Redeemer, chose thee 
rather than them. He chose thee among all. He 
singled thee from the rest. He hath given thee 
all possible demonstrations of his kindness. He 
hath called thee by his own name, that this mark 
n2 



150 THE PRIVILEGES OF THE GOSPEL. 

and memorial might rest perpetually upon thee, 
that thou mightest never forget to whom thou be- 
longest ; he hath not given thee an empty name, 
but all the advantages imported by, and accruing 
from it; he hath anointed thee with the same oil 
of gladness, with which himself was anointed, that 
thou mightest be the anointed of the anointed, and 
from Christ, denominated in the most beneficial 
sense, a Christian. 

But whence is this to the servant of thy Lord; 
didst thou excel in strength, in wisdom, or noble 
descent, in riches, or virtue, or any other qualifica- 
tion, which might entitle thee to this special favour, 
from which so many others are excluded? How 
many strong, how many wise, how many noble, how 
many rich men have there been, who yet have all 
been passed over and rejected. This therefore is an- 
other enhancement of his favour to thee, that they, 
notwithstanding all .their pompous pretensions, 
were not admitted to the like privileges with thee 9 
who hadst them not to allege in thy behalf. Thou 
wert miserable and deformed, naked and poor, dis- 
solute and sinful, an object of abhorrence and 
detestation, yet did not thy God disdain thee ; but 
even in these wretched, these forbidding circum- 
stances, extended to thee the riches of this marvel- 
lous compassion and grace. And now, my soul, that 
thou hast seen thy happiness, see also what thy 
duty is resulting from the sense of it. For be 
assured, that notwithstanding all these kind ad- 
vances, if thou do not make it thy constant care 
and most earnest endeavour to deck and adorn thy- 
self as becomes thee, thou shalt not be admitted 
into the embraces of thy heavenly spouse. Set then 
about this necessary work, while thou hast time; 



THE PRIVILEGES OF THE GOSPEL. 



151 



for now is the proper season of dressing thyself for 
the marriage. Abate thy too solicitous concern for 
the outward appearance of thy body, and employ 
all thy pains upon thy inward man ; set off thy 
face in the best manner ; let thy habit be clean 
and comely, thy spots washed off, thy complexion 
clear, thy decays and blemishes refreshed, thy air 
modest and graceful, thy deportment orderly; and 
let it be thy chief, thy only business, so to prepare 
and fit thyself for thy Lord's approach, that the 
figure thou makest may be suitable to thy charac- 
ter, and become the chastity, the majesty of one 
who hath the honour of being a bride to an immor- 
tal husband, a heavenly king. 



( 152 ) 



MEDITATION XXXIX. 

The Communications of Divine Grace, 

Nor let thy poverty discourage thee, O my souL 
as if I now advised to an impossible undertaking ; 
for this is yet a farther instance of thy Lord's love, 
that he furnishes thee with the ornaments in which 
he likes to see thee, and such as could not be procur- 
ed any where else, did not his bounty supply thee 
with them. By him alone it is, that thou art clothed 
with the robe of righteousness, and the garments of 
salvation, and put into a condition of honouring him 
with good works, and acceptable instances of piety 
and devotion. All these communications of his 
grace, like garments of the richest materials and 
most delightful colours, make up the dress, and set 
off the beauties of a heavenly soul. Whatever is 
necessary for thy health, whatever for thy refresh- 
ment and delight, whatever can restore lost beauty, 
or add to the gracefulness of that which thou 
already hast, thou needst not want; for he hath 
plenty of ail, and distributes his stores liberally. 
See now what a noble provision is made for thee, 
and how abundant care hath been taken for the 
relief of all thy necessities. At first thou wert pos- 
sessed of nothing, and he imparted to thee what 
was fitting : this gift through thy default was lost, 
and he restored it to thee : thus art thou never for- 
saken in any of thy distresses: to convince thee 
how generous, how boundless an affection thy 
lover bears to thee. He will not lose thee; and 



THE COMMUNICATIONS OF GRACE. 



153 



therefore he waits with great patience for thy bet- 
ter resolutions, and in much pity grants thee fre- 
quent opportunities of recovering again and again 
those precious advantages, which through thy own 
carelessness have been often forfeited and gone. So 
that in all this matter, this remarkable difference 
deserves to be thankfully considered, that all the 
damage thou sustainest is entirely from thyself, 
but all the recoveries from it are entirely from 
Him. And O! how many are there, who once 
received the same advantages with thee ; but 
though equally favoured in the gift at first, yet 
were denied the privilege of having them restored 
when lost, which thou hast had so very often 
repeated, by the peculiar mercies of thy gracious 
God ; the grace of doing well is never denied thee, 
when thou art as ready to receive and improve, as 
he constantly is to give it. And if thou become an 
instrument of great good, it is his mercy that exalts 
thee to this high pitch of virtue: but if thou find 
great difficulties, and canst not attain to the per- 
fection thou labourest after, and eagerly desirest, 
yet this should be esteemed an effect of mercy too. 
For he knows best what is convenient for thee, and 
will make a more advantageous choice than thou 
canst for thyself. And therefore the way alway to 
think well and worthily of God, is to be thoroughly 
persuaded that whatever he does with thee and 
thy affairs, is wise and good. For such is the love 
of God towards us, that there is not any one trial, 
under which human nature labours, not any one 
infirmity, to which it is subject, not any event that 
befalls any one of us ; but he in his infinite goodness, 
and so far as we do not obstruct his gracious inten- 
tions of kindness, disposes it to our advantage. It 



154 



THE COMMUNICATIONS OF GRACE, 



may be, thou hast not the grace of an eminent and 
steady virtue ; but, while the storms of temptation 
shake thee, that inconvenience is compensated, by 
thy humility taking deeper root. And humility 
with an allay of frailties and failings, is more ac- 
ceptable to Almighty God, than virtuous actions 
puffed up with vain-glory, and spiritual pride. 
When therefore thou observest any dispensation of 
Providence, do not presume to think that some 
other method, or event, would have been better ; 
but fear his majesty, reverence his wisdom, and 
make thy prayers to him, with a mind entirely 
resigned to his will. Implore his protection and 
assistance, in such measures of grace, as he know? 
fittest for thee ; that if there be any remains 
of evil in thee, his mercy would take them clear 
away ; that, whatever good inclinations or begin- 
nings he sees in thee, he would promote and bring 
them to due perfection ; and, in a word, that he 
would at last bring thee to himself, by such a way 
as he shall find most agreeable to his own wise pur- 
poses. For so thou do but attain the end, about 
the means thou needest not be very solicitous. 
That is the proper object of thy desires ; but when 
thou extendest thv desires to these too, thev then 
exceed their just bounds, and if too anxious, take 
upon them to prescribe to Providence, in things 
which God hath reserved to his own free disposal. 

And now, my soul, I must ask thee again and 
again, What shall we render to the Lord our God, 
for the innumerable benefits he hath done unto us ? 
Of which, that thou mayest take another prospect, 
consider, that he does not only give us cause to 
thank him for the same good things which he be- 
stows upon others, but makes the very evils that 



THE COMMUNICATIONS OF GRACE. 155 

befall US) evidences of his exceeding great love, that 
we in like manner might be moved to love him ex- 
ceedingly, whether we reflect upon the good we 
enjoy, or the evil we endure. Thou, Lord, hast had 
compassion on my ignorance and blindness ; and by 
my misery magnified thy mercy, in bringing me to 
the knowledge of thee and thy truth : and granted 
me a clearer understanding in the dark and diffi- 
cult passages of thy revealed will, than many 
others have arrived at Some of my equals in 
years and natural abilities, thou sufferest still to 
continue in ignorance and error, but my eyes hast 
thou enlightened with thy grace, and thereby made 
me wiser than the aged. Thou hast endued me 
with strong faculties, a large capacity, a quick ap- 
prehension, a faithful memory. Thou givest suc- 
cess to my undertakings, improvement by my stu- 
dies, comfort in my adversity, protection in my 
prosperity ; which way soever I go, thy grace pre- 
vents and follows me; and many times, when I 
have given myself for lost, thou hast by some sud- 
den and surprising turn of mercy delivered me 
from my calamities and my fears. When I went 
wrong, thou hast brought me back, and guided me 
in the right way ; when I offended, thou hast re- 
proved and chastened me ; when I was in heavi- 
ness, thou hast supported my spirits; when I fell ? 
thou hast set me up again; when I stood, thou up- 
heldest me : thou didst enable me to know thee 
more truly, to believe in thee more steadfastly, to 
love thee more vehemently, to follow thee more 
eagerly. And now, O Lord my God, the joy of my 
life, the light of my eyes, what requital shall I 
make thee for all thy inestimable mercies ? Thou 
commandest me to love thee, but how can I ever 



156 



THE COMMUNICATIONS OF GRACE. 



love thee enough? Nay, who am I indeed that 
thou shouldst desire or accept of my love ? for thou, 
Lord, art my strength and my castle, my deliverer 
and my refuge, my helper and protector, the horn 
of my salvation, my support, my all ; and, in a 
word, for that comprehends the whole of what I 
can say or think, thou, O Lord, art my God ; and 
whatever I have, or can do, or am, is of thee, and 
in thee, and by thee. 



( 15? ) 



MEDITATION XL, 

God's tender care. 

Still, O my God, I must repeat my grateful ae= 
knowledgment, that the blessings I have received 
from thee are great beyond measure, and many 
beyond number ; and in talking of these, shall be 
my most delightful entertainment Lord, 1 beseech 
thee, grant me a mind truly thankful, that my 
mouth maybe ever full of thy praise, and my heart 
overflow with thy love, for thy infinite goodness to 
me. Thou seest, my soul, what noble pledges thou 
hast, and these pledges sufficiently declare the af- 
fection of that Lord who gave them. Take care 
then to preserve thy love and fidelity entire. Let 
no impure desires, no adulterous lust, pollute or di- 
vide thy affection ; but keep thee only unto him to 
the last moment of thy life. If thou wert formerly 
an harlot, yet now thy virgin innocence is restored. 
For such is the excellence of his wonderful love, 
that it restores purity to them that had lost it, and 
preserves it unblemished to them who are careful 
to retain it. Let then the greatness of his mercy 
never slip out of thy mind, but consider how ten- 
derly he loves thee, who never was wanting to thee 
in any demonstration of his kindness which thy con- 
dition required. I cannot but confess, when 1 re- 
flect upon the constant presence, and the abundance 
of his mercies towards me, that I am almost tempt- 
ed to say, that my salvation is his only business and 
care. For sure he could not be more tender of my 

o 



158 



GOD ? S TENDER CARE. 



safety, more ready to relieve all my distresses, to 
comfort all my sorrows, to supply all my wants, to 
guard me in all my dangers, could he be supposed 
to overlook the exigences of all his other creatures, 
and confine his good providence to me alone ; so 
watchful does he show himself over all my affairs, 
so ever present to, nay, ever preventing my earliest 
wishes. Wheresoever I go, he forsakes me not; 
wheresoever I am, he stands by me ; whatsoever I 
do, he strengthens and succours me ; he is a con- 
stant observer of all my behaviour ; and such is his 
goodness, that whatever commendable attempts I 
make, he works together with me in them, and by 
the success which I attain gradually, shows me that 
he condescends to work, not according to the effi- 
cacy of his own almighty power, but in proportion 
to my weak capacity. These instances make it 
indisputably clear, that though the imperfection of 
our present state will not allow us to see his face, 
yet we cannot be so stupidly blind, as not to be sen- 
sible of his presence. A presence, which can no 
more be concealed, than it can be avoided. 

But while my thoughts are engaged upon this 
subject, I feel a new and unusual pleasure, that 
makes such strong, such delightful impressions, as 
seem to transport and carry me out of myself 
Methinks I am in an instant changed, and become 
quite another creature, and joys come flowing in 
upon me, more exquisite than I am able to express, 
My conscience is all over satisfaction ; the anguish 
of my past sufferings is quite swallowed up, and not 
so much as a troublesome remembrance of them 
left behind. My mind is enlarged, my understand- 
ing clear and bright, my heart and its affections en- 
lightened and purified ; all my desires filled with 



GOD'S TENDER CARE. 



159 



pleasure, and my soul is perfect rapture and tri- 
umph. I am no longer here, methinks, but trans- 
lated : I know not how, nor whither, to some un- 
known region of bliss : I embrace, as it were, with 
a most ardent love, some dear object with which 1 
am not yet perfectly acquainted : I hold him fast, 
and strive all I can, never to part with him more : 
but still it is with a sort of delightful difficulty, that 
I struggle not to let that break from me, which of 
all things I wish to keep for ever in my arms. For 
in him my soul seems to have found the complement 
and end of all her desires. This thought creates 
that eager and inexpressible transport of joy ; that 
she seeks nothing, covets nothing beyond it; but 
would esteem her happiness complete, could she 
continue always to be as now she is. What can 
this heavenly object be, that pours in such raptur- 
ous and uncorrupted pleasure ? Is it my Beloved ? 
Undoubtedly it can be none but he. It is thus my 
Lord vouchsafes to visit me. He comes in secret, 
not to be seen, not to be discerned bv any of mv 
senses. He comes to touch me, but not to show me 
his face. He comes to put me in mind of him, but 
not to let me perfectly understand him. He comes 
to me to give me a taste of his sweetness, but not to 
give me his whole self; to gratify my desires, but 
not to bestow upon me the fulness of his excellences. 
However, this is what my condition will admit, 
what I ought to receive with all the thanks and 
gladness possible ; for it is an assured foretaste of 
heaven, an inviolable earnest and token Gf his be- 
trothing me to himself. And blessed, ever blessed 
be thy mercy, for these assurances, these comforta- 
ble foretastes of future happiness : thou, Lord, art 
good and gracious, and canst not worthily be praised, 



160 



god's tender care. 



for those supporting consolations, whereby thou, 
who hast promised that my soul shall have a dis- 
tinct view and full possession of thee hereafter, dost 
convince her, how sweet that enjoyment, and how 
precious the promises of it are, by condescending to 
give her a taste of thee here. 

How fervently then oughtest thou, my soul, to 
love this good God, who hath been so exceeding 
kind to thee ! Nor am I yet, or ever should I be at 
an end, did I undertake to recount all his benefits. 
But, to keep close to what thou canst not sure but 
feel, and see dailv and hourlv, it shall be next mv 
endeavour to kindle and fan this Divine flame, by 
putting thee in mind of such as thou earnest about 
with thee, and art thyself a living monument of, 
Consider then, what praise, what thanks, what de- 
vout zeal are due to Him, who breathed into me 
the breath of life, brought me to just maturity for 
birth, and put a difference between me and those, 
which, perishing by untimely abortions, or stran- 
gled at the gate of the womb, seem to have been 
conceived for death rather than life. It is of his 
mercy alone, that I am ; it is a yet more valuable 
effect of the same mercy that I am a man ; that I 
was endued with an understanding spirit, which 
makes a very advantageous distinction between me 
and brutes. To the same mercy I owe the comely 
form of this body, and the perfect use of those se- 
veral organs of sense, so commodiously placed in it. 
Hence I have eyes for seeing, ears for hearing, nos- 
trils for smelling, hands for handling, a palate for 
tasting, feet for walking ; and, which crowns all the 
rest, a healthful constitution for my unspeakable 
ease and comfort. And is not this another most 
wonderful instance of goodness, that God hath made 



GOD'S TENDER CARE. 



101 



such plentiful provision for the service, the enter- 
tainment, the delight of the senses ; and suited ob- 
jects so to the organs, that each is proportioned to 
the use and convenience of that sense, which it was 
designed to gratify and minister unto? That there 
are many bright bodies, many delightful sounds, 
many sweet smells, many grateful relishes, many 
things that pleasingly affect the touch. For this, 
no doubt, the good providence of God had in view, 
when he infused such different qualities into the 
bodies created by him, that there should be no sense 
of man, which from thence might not find a delight 
peculiar to it. And thus, we see, that sight is 
qualified to perceive one sort of objects ; hearing, 
another ; tasting, another ; and the touch, a differ- 
ent kind from all the former. The beauty of co- 
lours feeds the sight; the harmony of sounds de- 
lights our ears, the fragrancy of perfumes entertains 
our smell, and the delicious relishes our taste. And 
who can express the vast variety of impressions, 
with which our senses are gratefully wrought upon ? 
These are so many, and so different in each sense 
singly, that if any one be considered apart, one 
would think Providence had made it its business, to 
contrive plenty of amusements and pleasures for 
that alone. There is so inexpressible a beauty re- 
sulting from the diversity of colours to please the 
eye, and so many charming sounds of different sorts 
to delight the ear ; such a vast usefulness attending 
those that are articulate, whereby men without 
any difficulty communicate their thoughts to one 
another, relate things already past, discourse of the 
present, predict the future, and disclose those that 
are secret, and must otherwise continue unknown, 
that if mankind were left destitute of these conve- 
o 2 



162 



god's texder care. 



niences, their life would be but very little better 
than beasts. If now to all the advantages of speech 
I should add those other entertainments of this sense, 
which result from the choirs of birds abroad, or from 
the melody of human voices, or from those improve- 
ments and imitations of natural music by art and 
instruments ; it must be allowed me, that the several 
kinds of harmony are of infinite variety : of so great 
indeed they are, that the wit of man cannot con- 
ceive ail the particular kinds, nor words explain 
and describe them distinctly. And yet all these 
are contrived for the service and delight of the ear. 
So nobly is this single sense provided for. A great 
deal might be said to the same purpose, concerning 
the objects pleasurable to the taste and the touch. 

And, as our senses, and a right disposition of the 
organs which serve them, is a very valuable bless- 
ing, so is it likewise, that our limbs have all their 
due place and figure : that no part of our body is 
so distorted, or defective, as to be painful to our- 
selves, or to make our deformity a subject, either 
of melancholy to our friends or relations, or of jest 
and scorn to strangers. But, which is yet of higher 
importance, within this body so commodiously or- 
dered, I have a glorious inhabitant ; an understand- 
ing spirit: capable of discerning and receiving 
the truth : of distinguishing between right and 
wrong, good and evil: nay, which tends more to 
its happiness and perfection, qualified to seek and 
find its Creator, to desire and gasp after him, to 
praise and cleave, and be united to him, by the 
cement of a most ardent and inviolable love. 
Another great instance of God's goodness to me, I 
acknowledge it, that I was reserved for the glorious 
times of the gospel ; born in a country, where his 



GOD S TENDER CARE. 



163 



holy truth is professed ; and among such friends as 
took effectual care to instruct and establish me in 
the faith, and devote me to God in his appointed 
ordinance. This is a mercy which vast numbers 
of people have not enjoyed, and therefore I have 
still the greater reason to be thankful for it ; since 
their condition and mine are in other respects the 
same: nor can I boast of any qualification that 
should give me the preference, or recommend me 
to so singular a favour, which hath not been in like 
manner extended to them. The sum and sole ac- 
count of so distinguishing a providence is this, that 
God was just in leaving them, but exceeding gra- 
cious in calling me. Nor ought I upon this occa- 
sion to forget to thank God, that he w 7 as pleased to 
spare my parents' lives, till the great business of 
my education was finished; that the care of me 
was not turned over to them who could not have 
the same tenderness and natural affection for me ; 
that I escaped the many dreadful disasters, which 
some others did, and I was equally liable to suffer 
by : that the fire hath never burnt nor disfigured 
me, nor the water swallowed me up; that evil 
spirits were never permitted to torment me ; that 
God hath shut the mouths of the beasts of prey, 
guarded me from their violence, kept me back 
from many a dangerous precipice, and preserved 
me from falls, and pits, losses or maimings of limbs, 
to which the giddiness of childhood, and the heat 
and folly of youth are perpetually exposed: and, 
lastly, that I was bred up, all along in the truth, 
faith, and obedience of him, and his will, till I have 
arrived at years of discretion, and now make that 
service of God my act and choice, to which I have 
been guided by his blessing upon the kind exertions 
of others. 



{ 164 ) 



MEDITATION XLL 

God's long-suffering. 

So great, so numerous, O Lord my God, are the 
proofs which thou hast given me of thy marvellous 
love ! But, though I praise and adore thy Majesty 
for all thy wondrous works, yet art thou more justly 
to be admired for none, than for those acts of good- 
ness and tender pity, which plainly speak the most 
enlarged bowels of our heavenly Father's paternal 
affection, to his unworthy and rebellious children. 
These are so unbounded, as to reach all without 
distinction. For thou despisest no man, castest off 
no man, abhorrest no man, except such only as by 
their own incorrigible folly, have given thee provo- 
cation, by first forsaking and contemning thee. 
And therefore I, O Lord, in particular, must own, 
that 1 have many mercies, and much indulgence of 
this kind to love and thank thee for. For thou hast 
frequently rescued me from dangers which had 
hemmed me in on every side, and left me no power 
to escape, by any strength or prudence of my own. 
When I was engaged in sinful actions, thou didst 
not leave me to perish in them ; when I forgot thee, 
thou didst refresh my memory ; when I was falling 
off from thee, thou didst recall and bring me home 
again ; when I returned in obedience to that call, 
thou didst receive and meet me with open arms ; 
and when my soul was wounded with grief for my 
former transgressions, thou didst comfort my sor- 
rows, pardon my offences, accept my repentance* 



god's long-suffering, 



165 



and speak peace to my troubled mind. Nay, I 
should detract from the greatness of thy mercy, in 
acknowledging the benefit of so gracious a pardon, 
for my past actual transgressions only : since it is 
of the same mercy alone, that not only the crimes 
really committed by me, but all those too, which I 
should have committed, had not thy grace and good 
providence restrained and protected me, are not 
suffered to inflame my reckoning, at the last terri- 
ble day of account. For as I do with shame and 
deep remorse confess, that the sins I have fallen 
into are many and grievous ; so I am sadly sensible 
of my own weakness and frailty, and that my 
faults would have far exceeded what they now 
have done, had not thy watchful care and goodness 
preserved me. 

Now there are three ways, which I plainly per- 
ceive thou hast made use of to this purpose ; and 
each hath greatly contributed to my safety. These 
are, the removal of the occasion, the power of re- 
sistance, and the sincerity thou hast granted to my 
will and affections : for without all dispute. I had 
been very frequently ensnared in sin, had tempta- 
tions and opportunities offered themselves thicker to 
me ; but the good providence of God so ordered the 
matter, that many times I had no evil suggestions 
prompting me to wickedness, nor any opportunity 
given the tempter for an assault. Again, I have 
frequently found myself attacked with great vio- 
lence; but thou, O Lord, hast come to my succour, 
and poured in fresh recruits of grace and strength, 
whereby I was enabled to get the mastery over my 
appetites, and obstinately to hold out the siege, 
against the treachery of my own corrupt lusts, 
which would have betrayed and undermined me, 



166 



GOB'S LOXG SUFFERING. 



and all the fury of the tempter, who laboured to 
storm the fort of my soul. But some sins again 
there have been, which thy mercy, 0 Lord, hath 
kept me at so great a distance from, that I per- 
fectly abhorred the very thoughts of them: and 
never found myself so much as molested with any 
temptation to contract so black and detestable a 
guilt. 

0 that this had been the case with me in all 
things, that offend the God of purer eyes than to 
behold iniquity ! But where it was not, I have not 
wanted plentiful experience of thy goodness and 
compassion. For, alas ! my God, my conscience 
reproaches me with having too often and too hein- 
ously displeased thy Divine majesty. Wretch that 
I am, I have behaved myself unseemly in thy pre- 
sence, I have done amiss and dealt wickedly, pro- 
voked thy anger, and deserved the hottest of thy 
vengeance. I have transgressed, and thou hast 
borne with it. I have sinned long and perversely, 
and still thou sufferest me to live. If I repent thou 
sparest me, if I return thou receivest me gladly. 
Nay, even while I dally and am so dilatory in this, 
my most important concern, thou inspirest me with 
better and more serious thoughts. When I wan- 
der, thou bringest me back; when I resist thy gra- 
cious methods, thou winnest me over and inclinest 
my will. When 1 am slothful, thou quickenest and 
spurrest me on ; when I flee to thee for mercy, 
thou readily extendest it : Thou instructest my 
ignorance, thou driest up my tears, supportest my 
drooping spirits, raisest me up again when I fall, 
repairest my breaches and inward decays, grantest 
when I ask, art found when I seek thee, openest 
when I knock, showest me the good way, and 



god's loxg suffering. 



167 



teachest me to walk in it, when thou hast discover- 
ed it to me. The grace of being thus favoured upon 
my own solicitous applications, is indeed very great; 
but greater still is that, by which thy liberality, O 
Lord, even prevents my application to thee. And 
yet even those gifts which I have received at thy 
bountiful hand, before I could ask, or wish, or even 
think of them, are such, that should I attempt to 
declare, and speak of them particularly, they 
would be found more than I am able to express, 
Had these unasked benefits prevented my requests 
and wishes then only, when the greenness of my 
years and understanding rendered me incapable of 
discerning my wants, and addressing to thee for 
proper supplies : this had been a compassion in 
some degree necessary, to the ignorance of my 
childhood, or the inconsideration of my youth. But, 
which enhances the obligation yet more, I find the 
same goodness following, and even preventing me 
still, though arrived at an age of maturity and 
judgment, when I am qualified to present before 
thee supplications suited to a due sense of my wants. 
w T hen 1 am in a condition of seeking thee, and de- 
siring and cleaving steadfastly to thee, as my chief 
and only good. But, O wonderful love ! even now 
thou givest when I ask not, thou art with me, 
when I look not after thee, thou impartest to me 
those inestimable benefits, which I have not a just 
regard for ; nay, which I am so far from desiring, 
as even to despise them. 

Another mercy of the first quality, I cannot but 
esteem that providence of thine, which gives thy 
angels charge over me. That a creature so frail 
and so exposed, should have a constant guard of 
thy appointment, and not be left to travel through 



168 



god's long suffering. 



this hazardous and troublesome wilderness of a 
world, like a stranger in an enemy's country, 
naked and alone; but have powerful protectors and 
most affectionate guides to keep him company, and 
be an unseen security to him. This surely, among 
other considerations, should abundantly convince 
us of the dignity of our souls; and how precious 
they are in thy sight, that thou art pleased to em- 
ploy those bright and glorious spirits in ministering 
continually for them who shall be heirs of everlast- 
ing salvation. 

But above all, I must needs admire that unwea- 
ried patience and pity, which no provocations of 
mine could harden against me, so far as to with- 
draw the influence of that preserving providence, 
though I have justly forfeited it long ago. And to 
this I am sensible it is, that I owe the being still in 
the land of the living, and the having escaped the 
many dreadful disasters, ^vhich stood ready to de- 
vour and destroy me. For what can I say, why 
the earth should not long ago have opened her 
mouth and swallowed me up, why I have not been 
struck through with hot thunderbolts, blasted with 
lightning, drowned in the waters, or suffered some 
untimely or uncommon death, which might evi- 
dently appear to carry the marks of a signal ven- 
geance, inflicted on me for the heinousness of my 
sins? This there was reason enough to apprehend: 
for, when by sinning I departed from my God, I 
did henceforth not only deserve thy anger, and to 
be punished by thy hand immediately : but I put 
myself into a state of hostility, and armed the 
whole creation against me. Thus we find it here 
below, that if any great man's servant revolt from 
his master, he does not exasperate his lord alone, 



GOD'S LOXG SUFFERING, 



169 



but the whole family resent the thing, and look 
upon themselves concerned to punish the defection 
to the utmost of their power. And I, by parity of 
reason, after incurring the displeasure of thee, my 
God, the maker and governor of all things, ceased 
to deserve any friendship or good offices from any 
branch of this thy numerous family; and might ex- 
pect, that every creature should rise up against 
me, and fight the quarrel of their incensed Lord, 
The earth might say, I owe thee no sustenance, 
and, instead of nourishing, ought rather to swallow 
thee up, because thou hast deserted my Maker and 
thy King, and listed thyself in the service of his 
enemy the devil. The sun might tell me, that he 
ought not to shed his beams upon my bead, for the 
comforts of light and cherishing warmth, but if at 
all, to scorch me up, or else to hide those beams 
and withdraw them quite: that my safety and con- 
venience ought now no longer to be his care, but 
only, how to revenge the dishonour done to that 
Lord who is the source of light, and by whose 
brightness it is that he shines at all. Thus every 
creature, in its turn and respective capacity, might 
threaten and upbraid my rebellion against our 
common Maker and Governor. These, I am well 
assured, are weapons which God hath often made 
the instruments of his angry justice^ against those 
who affront and live in defiance of him and his 
laws: but in truth there is no need of his issuing 
out a fresh commission, or setting them on upon 
this occasion ; for should God only withdraw that 
restraint he keeps upon the creatures, they would, 
when once left to themselves, soon make examples 
of sinners; and their not doing it every day must 
wholly be imputed to that controlling power, which 



170 



GOD S LONG SUFFERING. 



checks and keeps them in : because he who made 
us loves us, because he is long suffering and tender? 
not desiring the death of a sinner, but rather that 
he should be converted and live. 

But sure, when I sit down and compute my obli- 
gations, the more and greater I find these to be, 
the more thankful, more entire, more ready and 
cheerful I ought to show myself in my obedience, 
for fear at least the suspension of the punishment 
add to the weight of it ; and forbearance abused 
inflame the wrath of God, in proportion to the 
time and the baseness of my having it extended to 
me in vain. O let us then, my soul, lay seriously 
to heart the wonderful compassion of God, in not 
cutting us off in our sins ; let us admire that grace 
by which he hath elected us that w r e should be 
vessels of mercy prepared unto glory ; let us adore 
that incomprehensible love wherewith he hath loved 
us. For upon this account did he wait patiently, 
incline his ear unto me, and hear my calling; turn- 
ing his eyes away from my iniquities, as if he were 
loth to see the greatness of those transgressions, 
which his mercy disposed him not to punish. 
Therefore I say, did he overlook, as it were, and 
made as though he did not see, that he might com- 
mend the exceeding greatness of his patience, and 
give us the amplest testimony of his love. To this 
end (for I perfectly remember, and feel the smart 
still) did he pierce my heart, rousing it out of its 
lethargic stupidity* and making it sensible, how r 
grievously it w T as wounded and bruised with sin, 
that so it might understand its own condition, and 
groan under the anguish of a broken spirit. He led 
me down to the gates of hell, showed me the flames 
and fiends, the torments and horrors of that dismal 



god's loxg suffering. 



171 



place prepared for the damned ; and when he had 
thus brought me to a sight of misery and danger ; 
when my heart was overwhelmed with grief and 
terror, and almost sunk in despair ; then did he 
turn again and revive me, let in fresh comforts 
upon my soul, inspired me first with hopes of par- 
don for my sins, and then bestowed that pardon 
with the hopes of which he had sustained me. And 
this pardon is so frank, so absolute, that all the 
guilt and resentment is wholly taken away by it ; 
he will not now, I am sure, take this revenge in 
my condemnation ; he will not expose me to shame 
by upbraiding me with my offences ; he will not 
suffer any unkind remembrances of what a wretch 
I have been heretofore, to lessen his love of me, as 
I am now. And these are all very engaging con- 
siderations ; for how many are there, who, though 
they pass over injury, so as at no other time to 
make the offender smart for it, yet take the liberty 
of frequently casting it in his teeth ! Or if they 
smother their resentments in silence, yet bear a 
secret grudge, and remember the fault with bitter- 
ness and rancour ! Either of which is very distant 
from a true and full forgiveness. But nothing can 
be more unlike than these, to the clemency and 
benignity of the Divine nature. For God gives 
liberally, and forgives absolutely ; and that repent- 
ing sinners may want no encouragement to trust in 
his mercy, and depend upon a favourable recep- 
tion, when they have recourse to him, the great- 
ness of the guilt we are assured is no bar to par- 
don ; for where the offence abounded there it is 
often manifest, that grace is wont much more to 
abound. Of this the scriptures furnish many emi- 
nent testimonies for our consolation, Such w T as St 



172 



god's loxg suffering, 



Peter, who, after having thrice solemnly and deli- 
berately denied his Lord, had the care of Christ's 
sheep three several times committed to his trust. 
Such was St. Paul, who from a blasphemer of the 
truth, and a persecutor of the Church of God. was 
made a chosen vessel unto Christ, to bear his name 
before the Gentiles and kings, and the children of 
Israel. Such, once more, was St. Matthew, who 
from sitting at the receipt of custom, and the infa- 
mous character of a publican, was chosen to be an 
Apostle, and had the honour of being the first writer 
of the New Testament. 



( 173 ) 



MEDITATION XLIL 

Resistance of Temptation, 

To all his former valuable gifts, God hath been 
pleased to add the restraining power of his Holy 
Spirit in the hours of trial. By which I mean the 
power of resisting and abstaining from, not only the 
pleasures of flesh and sense, but all other tempta- 
tions and vices whatsoever, to which it is no less 
criminal to yield, than it would be to those of car- 
nality and luxury. And this I count a privilege so 
happy, as to challenge that acknowledgment of 
praise, he that is mighty, hath done for me great 
things. Some perhaps there are who have but a 
mean esteem of this blessing ; but to me it appears 
a very signal one. For I am sensible what enemies 
I have to encounter, and how very great a propor- 
tion of strength is necessary, for waging this spi- 
ritual war with any tolerable success. The first 
enemy, which makes head against the safety of our 
soul, is our own flesh ; and the assaults upon it are 
those perpetual lustings against the Spirit, of which 
every man hath such woful experience, in his own 
breast. Now this is an enemy, from w T hose cruelty 
there is no running away ; it is a domestic foe, an 
intestine war, and consequently a combat of infinite 
hazard and danger. Thou canst not, O my soul, 
dispossess or drive him out of thy quarters. The con- 
dition of thy nature hath tied him close to thee, 
and carry him about thou must wheresoever thou 
goest. Now what can aggravate our perils or our 
p 2 



174 RESISTANCE OF TEMPTATION 



misery more than this, that we are under an indis- 
pensable necessity of subsisting the forces that fight 
against us 1 Kill them we must not, and starve them 
out we cannot. Consider this and then tell me, 
how strict a watch thou oughtest to keep over a 
seducer that lieth in thy bosom. 

But neither is this the only adversary we have 
to engage with ; there is another which lays close 
siege, and compasseth us in on every side. I mean 
the present evil world, which hath no less than five 
avenues, always open to make his approaches by : 
the five senses of our body, through which he 
wounds me with his darts, and so death comes up 
into my windows and enters into my palaces. 

The third is that common and inveterate enemy 
of mankind, that old serpent, which is more subtle 
than all the beasts of the field. An enemy that 
attacks us unseen, and consequently more difficult 
to be avoided. Nor does he always proceed in the 
same method; but sometimes falls on with open 
violence, sometimes trepans us by secret cunning 
and fraudulent insinuation. His malice, however, 
and his cruelty, are always the same, and the end 
at which he aims by the most different means, is 
constantly our mischief and eternal ruin. And who 
now is sufficient, to vanquish, shall I say ? nay, even 
to hold out, and keep himself from being vanquished 
by this triple alliance and joint force? of these 
things I thought fit to have the more express notice 
taken, that my soul might have the juster notion of 
the excellence, but withal the difficulty too, of that 
conquest, for which the power of the Holy Spirit is 
always necessary. They who are happy in it, 
should be duly sensible how valuable a gift they 
have received from God, and in that sense might 



RESISTANCE OF TEMPTATION. 



175 



excite their hearts to a more earnest love of their 
Preserver and great Benefactor, who alone could 
bestow it upon them. For it is through the Lord 
that we do all the great acts of this kind, and tread 
them under, that rise up against us. He it is, that 
subdues and crucifies our flesh, with its affections 
and lusts : he that protects us against this present 
evil world, and mortifies us to all its vanities; and 
he it is, that breaks the serpent's head, and bruises 
Satan under our feet, with all his wicked wiles and 
temptations. Is there not reason then from the 
contemplation of this grace, and of the conquests 
it makes, and the power of making them which is 
received from above, to cry out again and again, 
he that is mighty hath done for me great things* 
and holy is his name 7 



( 176 ) 



MEDITATION XLIIL 

Encouragements fo? % Hope. 

By being enabled to vanquish temptations, I am 
put into a condition of escaping eternal death: but 
it is yet a farther instance of mercy, that the Lord 
my God affords me such grace, as may qualify me 
for inheriting the blessings of eternal life. And 
this I take chiefly to consist in three things ; the 
hatred of past evil, the contempt of present good, 
and the desire of that good which is to come : 
which desire is also supported and inflamed by an- 
other precious gift of God, the hope of obtaining 
that future blessedness. Now there are likewise 
three considerations, which uphold and strengthen 
my heart in this hope : and that so firmly, that no 
want of desert, on my part, not even the lowest and 
most mortifying thoughts of my vileness and un wor- 
thiness, nor the highest and most enlarged notions 
of the excellence of that bliss in heaven, can cast 
me down from this high tower of hope. No, my 
soul is rooted and grounded in it, past the power of 
being shaken with any melancholy misgivings. And 
the foundations that bear me up in all this firmness 
of mind are three. First, I consider the greatness 
of God's love, expressed in my adoption. Secondly, 
the truth of God, which hath promised this bless- 
edness. And, thirdly, the power of God to make 
good whatever he hath promised to the uttermost. 
Let then my foolish desponding heart raise scruples 
to confound me, and object never so importunately 



ENCOURAGEMENTS FOR HOPE. 



177 



— " Vain man, consider what thou art, and what 
thou fondly imaginest thou shalt one day be; what 
canst thou see in thyself, a creature so little, so pol- 
luted, to think that ever thou shouldest attain to a 
state of such purity, such excellent glory? Canst 
thou discern any proportion at all between a finite 
creature and infinite happiness; or art thou able 
to discover any such extraordinary merit to ground 
thy hopes upon, as should incline God to exalt thee 
so much above what nature seems to have qualified 
thee for ?" These difficulties I am in no degree ter- 
rified by, but can with great assurance return this 
answer to them, and rest my soul upon it: I know 
whom I have believed, and am verily persuaded, 
that God would not have adopted me for his own 
child, had he not loved me exceedingly ; that he 
would never have promised, had he not resolved 
to perform; and that if these things could be sup- 
posed greater than really they are, yet the putting 
me in actual possession of them cannot exceed his 
power, because I am sure he can do whatsoever 
pleaseth him, both in heaven and earth. And 
therefore I can never love God enough, for inspiring 
and comforting me with this hope, and putting me 
into the way of attaining the bliss he hath encou- 
raged me to expect at his merciful hands, And 
great encouragements I have from those earnests 
and antepasts of his future goodness which he 
vouchsafes me even in this world. For such, I 
reckon, are his following after, and overtaking me, 
when I fled away from him : his controlling and 
banishing my fears by the charms of meekness and 
kindness, cherishing and frequently reviving my 
hopes, when I lay languishing in despair ; his even 
constraining me to better obedience, by heaping on 



178 



ENCOURAGEMENTS FOR HOPE. 



me fresh benefits, notwithstanding my ingratitude for 
those I had formerly received ; his giving me a bet- 
ter sense of things, and enabling me to relish the 
sweetness of spiritual joys, when my palate desired 
none, but such as were impure and merely sensual: 
his bursting my bonds asunder, and setting me at 
liberty, from the bondage of evil habits, which I 
had not the power to break ; and his receiving me 
with so much tenderness, when by his help I had 
weaned my affections from the world, and forsaken 
all to follow him. He would not have done thus 
much for me already, had he not intended to do 
more hereafter ; and therefore I will trust his word 
for this fulness of bliss in reversion, and dare depend 
upon the full accomplishment of it to his servant 
(though of myself most unworthy,) since I have 
such grounds of assurance from the many precious 
pledges of an inviolable love exhibited, and paid 
me down in hand. 

Proceed then, my soul, in these most pleasing 
contemplations, and sustain thyself against all de- 
sponding thoughts, by recollecting those many other 
proofs of the Divine goodness, w 7 hich have been so 
peculiar, so secretly conveyed to thee, that none 
but thyself could be privy to them. Think of those 
retired pleasures, with which thy Lord entertains 
thee in secret, upon thy retreat from the world, 
and private conversation with him ; what delicious 
food he hath provided for the satisfying of thy spi- 
ritual hunger : what inestimable treasures of mercy 
he hath given thee richly to enjoy ; with what se- 
cret longings he inspires thee, and how plentifully 
thou hast been made to drink of the ravishing cup 
of his love. Was it then not a noble condescension, 
a most astonishing instance of compassion, that he 



ENCOURAGEMENTS FOR HOPE. 179 



left me not destitute of spiritual comforts ? Me, I 
say, who was a slothful and ungracious servant, a 
fugitive, a rebel, and one who never had returned 
to him and my duty, if he in mere, in boundless 
pity, had not called me home ? For thou canst not 
surely but remember, my soul, that if at any time 
I was under sharp trials, he interposed with sea- 
sonable supports : if I was ready to be overpowered 
by dangers, he presently fortified me against them: 
if I was dejected with grief, he sustained my spi- 
rits ; if I was wavering in my duty, he strengthen- 
ed and kept me steady : if I grew dry and heavy, 
fearful and faint, he poured in the refreshments of 
his Holy Spirit, and gave a grateful relish to my de- 
votions. O I never can, I never ought to forget, 
when I have been reading, or hearing, or praying, 
or meditating, in private or in public, how often he 
hath shone in upon me, and by a ray of heavenly 
light, guided my mind to a right understanding of 
his holy word, opened mine eyes that I might see 
the meaning, the wondrous hidden things of his 
law ; collected my scattered thoughts, put a stop 
to my wanderings : and made them all to centre in 
himself, with a desire too intense to be expressed : 
how often he hath drawn off my mind from earthly 
objects, and raised it up to heavenly delights ; and 
fixed it there, and entertained me with those plea- 
sures, which are the portion of the blessed above. 
These and many more expressions of his mercy I 
have felt and rejoiced in ; more than I can, more 
than perhaps would become me to mention parti- 
cularly, lest I should seem to exceed the bounds of 
modesty, to insinuate an opinion of some more than 
common worth in one so highly favoured, and arro- 
gate to myself a part of that glory which is en- 



180 



EXCOURAGEMEXTS FOR HOPE, 



tirely his. For according to the vulgar notions of 
these matters, the grace of the giver, and the privi- 
lege of the receiver, are so closely connected, that 
he who ought alone to be praised, is seldom praised 
alone ; for the person who is so signally happy in 
the gift, is generally admitted into a share of the 
value and commendation due to it. But alas! what 
blessing hath anv of us. even the best of us all which 
he hath not received? and what applause can be- 
long to him, who received all the powers of doing 
well freelv, as if this receiving were in anv degree 
meritorious I To thee, therefore. 0 Lord my God. to 
to thee alone, be the praise, the glory and thanks- 
giving : but to me. I am sure, belongs nothing but 
shame and confusion of face, for the numberless 
evil things I have done against thee, and the number- 
less good things I have been blessed with from 
thee. 

And indeed my thanks are by no means what 
they ought to be, except these articles be both 
taken in. For, though the consideration of thy good- 
ness be by itself just matter of gratitude and won- 
der : yet it is still mGre engaging, more astonishing, 
when that of our offences and grievous wickedness 
is added to it. For, if it be a commendation of 
bounty, to give largely where the receivers have 
deserved nothing: how shall we find ideas large 
enough to represent, and worthily extol that kind- 
ness, which returns good for evil, and bestows libe- 
rally, where men have been as liberal in their inju- 
ries and provocations I What strange bowels of a 
fatherlv affection are those, which the most inso- 
lent, most perverse, most undutiful children cannot 
harden against themselves ! And yet, my soul, this 
is directly the state of the case between God and 



EXCOURAGEMEXTS FOR HOPE, 



181 



thee. Many things there are, which he in mercy 
forgives, many that he forgives most readily, and in 
great abundance. But then we must remember, 
that the evils he forgives are entirely ours, and the 
good things he bestows are entirely his own. He is 
always ready to pardon, he is not less ready to 
give : the one proves his boundless pity, the other 
his boundless liberality ; or rather, indeed, both the 
one and the other prove, that neither his pity nor 
his liberality have any bounds. Let us therefore 
give glory to God by confessing the evil we 
have done; let us do it, likewise, by confessing the 
good we have received. Let us acknowledge the 
evil to be all our own, that his mercy may be in- 
clined to pardon it ; let us acknowledge the good to 
be all his, that his bounty may continue, and add to 
it. And let this be our constant daily work ; for 
we can never exceed in any expressions of that gra- 
titude, which is due, both upon the account of the 
sins he hath pardoned, and of the gifts and graces 
he hath bestowed. Thus, I say, every one should 
be employed, who thinks himself, or who desires to 
be a true lover of God : for true love will be always 
labouring to express itself in such confessions and 
acknowledgments. 

And what now r do we think should be the result 
of all these considerations ? What indeed but this, 
that every one who lays them seriously to heart, 
shall take his mind off from all other objects, and 
place his love on God alone, and still hope in him 
who hath done so much for him ? that he should 
find himself very tenderly affected, and wonderfully 
transported w 7 ith every reflection upon such amaz- 
ing kindness and compassion 1 If any man can ob- 
serve so much mercy, so strong obligations, and yet 

Q 



182 ENCOURAGEMENTS FOR HOPE, 



be wanting in affection to God, let such a one be 
assured, that this coldness proceeds from his neglect 
and thoughtlessness. For every one who will be at the 
pains to consider, will easily find himself so highly 
indebted to God, that all he can do in this service 
is little enough, and much less than is owing him in 
return. It is true indeed all men's engagements in 
this point are not the same : nor hath God distri- 
buted his blessings with a perfectly even hand; but 
they that have least have more than they can lay 
claim to, more than they can ever be sufficiently 
grateful for. Admitting then that a man be not 
furnished even with all those graces which are ne- 
cessary to salvation, yet will not this bear such a 
one out in murmuring against Providence, or charging 
God foolishly. For God is wise and just in all his 
dispensations : he proceeds upon measures, which, 
though unknown to us, are yet most reasonable in 
themselves. He hath mercy on whom he will have 
mercy, and whom he will be hardeneth. And being 
no man's debtor, but absolutely master of his own 
favours, he may give where he sees fit, and resume 
what he had given, when and from whom he sees 
fit, without being accountable for either. Let him, 
therefore, who hath not those gifts, lament his own 
misfortune with humility, and labour after them, 
and pray for them most earnestly ; and let him, who 
hath them, make a just estimate of the mighty 
blessing, and give all diligence to be truly thankful 
to God for it. 



( 183 ) 



MEDITATION XLIV. 

Love of God in the death of Christ. 

For my own part I do most humbly confess, that 
the benefits I have received from thee, my Lord 
and my God, are immeasurably great, are innume- 
rably many : so many and so great, that I should 
be of all creatures the most unworthy and insensi- 
ble, should I not always love and always praise 
thee for them. For whatever good thing I am now, 
or ever was, or ever shall be possessed of, is from 
thee, the Supreme Good, from whom all that is 
good proceeds. And yet there is one thing still be- 
hind, which I must own inflames my heart, and ex- 
cites my affection, more powerfully than all the 
rest. For never was any instance of thy kindness 
so engaging, so irresistible, as that most shameful 
and most bitter death, which thou, O blessed Jesus, 
didstsubmit to for the accomplishment of the most 
glorious work of our redemption. This singly, or at 
least this with the rest, lays indisputable claim to 
all our life, to all our labours, to all our obedience, 
to all our love. This, I say, is the consideration, 
which, of all others, excites our devotion most fre- 
quently, entertains it most agreeably, and raises it 
to the loftiest pitch. For in this great design the 
great Creator of the world takes pains, and seems 
to have retrieved the fabric of his own framing with 
much more difficulty than he at first built it all out 
of nothing. With what ease that was done, the 
Psalmist very lively expresses. He spake the word 



184 



LOVE OF GOD 



and they were made, he commanded and they were 
created ; but for the restitution of lost men, gra- 
cious God ! how many, how grievous, how long a se- 
ries of labours and sorrows didst thou undergo! 
Come hither then, my soul, and behold what man- 
ner of Jove thy Saviour hath bestowed on thee; 
who, without any manner of necessity to compel 
him, without any prospect of profit to induce him, 
but purely of his own free mercy, was content to 
suffer such hardships, such barbarous indignities for 
thy sake i Well might I say, that this single act of 
goodness is an overbalance to all the rest. For 
though it be a great kindness to lav out what we 
have for another's advantage, yet what w e have 
bears no proportion to what we are : nor ought that 
to be compared with the giving a man's own self. 
And if the most exalted friendship of which we 
ever heard, can go no higher than one friend's lay- 
ing down his life for another, how much more no- 
ble was that charity of which the Son of God left 
us this unexampled proof, in his laying down his life 
for his enemies. And that this was our condition 
the Apostle declares, When we were enemies, says 
he, we were reconciled to God by the death of his 
Son ; and again, scarcely for a righteous man will 
one die, but God herein commendeth his love to- 
wards us, that while we were yet sinners, Christ 
died for us : the just for the unjust, that he might 
bring us to God. He removed down from the man- 
sions of bliss in heaven, that he might carry us back 
thither with him. O unspeakable love ! 0 most 
amazing condescension ! that God for the sake of 
man should be made man, that God for man should 
die in the flesh, that he should submit to be tempted 
in all things like as we are, only without sin. See 



IN THE DEATH OF CHRIST. 



185 



at how inestimable a price, see with what difficulty 
man was redeemed ; who had forfeited and enslaved 
himself to the devil; and had he not been ransomed 
at so vast an expense, must unavoidably have suf- 
fered eternal damnation, with that tyrannical mas- 
ter of his own choosing. These reflections will show 
thee 5 O man, how much thou art bound to love 
God; and if he calls thee to it, how patiently, how 
willingly, nay, with how cheerful and eager zeal 
thou oughtest to endure hardships, and pain, and 
tortures, for him who hath^sdured so much incom- 
parably greater for thee. For it is through much 
tribulation that we must enter into the kingdom of 
God. And therefore let my soul gladly embrace 
her crucified Jesus ; let her, my sweetest Saviour, 
drink deep into thy heavenly Spirit; let this most 
moving theme be her constant meditation, that I 
may never one moment be unmindful of him that 
died for me. I am determined from henceforth not 
to know any thing save Jesus Christ, and him cru- 
cified ; lest other vain mistaken notions should draw 
my knowledge off from the firm bottom of saving 
faith : and O, let this wonderful love of thine take 
possession of all the love I am capable of, lest any 
rival passion insinuate itself into my heart, and I 
be swallowed up with a torrent of worldly affec- 
tions. 

In thus devoting my whole self to thee, I shall 
consult not my duty only, but my happiness too. 
For those hearts of which the sweetness of thy love 
hath taken full possession, are all tranquillity and 
joy : there is no place for fear to damp them, or 
lust to defile them, or anger to distract them, or 
pride to swell them, or vain-glory to blow them 
about, or ambition to gall them, or covetousness to 
q2 



186 LOVE OF GOD IN THE DEATH OF CHRIST* 

narrow them, or sorrow to deject them, or envy to 
emaciate them ; in short, no disorderly vice dis- 
turbs their peace, or corrupts their joy, but they 
continue firm and calm, like those upper regions, 
where clouds and storms have no power. And 
what can we imagine God will give, or what 
will he not give hereafter to those good men who 
taste so largely of his bounty here ? For even the 
best of those gifts men have in hand are temporal ; 
but those which he hath promised to bestow upon 
them that love him, in the next world, are eternal, 
and consequently so much more desirable than any 
temporal advantages, that even to make a compa- 
rison between them were to injure and disparage 
them. For this is a condition common to all tem- 
poral advantages; that they are very hardly got, 
and very easily lost again ; that, while we have 
them in possession, they are kept at the expense of 
a great deal of anxious care, and parted with to 
our great grief; and if ever retrieved again, yet 
not without a great deal of toil and trouble. But 
the happiness of the next world is not capable of 
loss or diminution ; the enjoyment of it is pleasure 
without allay, and ease without fraud or disturb- 
ance ; the desires of it are always keen, and the 
delights of possession always new. No man receives 
them but with full security, that they shall no more 
be taken from him against his will, than he shall 
ever have the wiJl to divest himself of them. 



( 187 ) 



MEDITATION XLV. 

The Promises of God. 

This may persuade us to make the promises of 
God another incentive to the love of him. For, 
though the benefits he hath given his servants are 
great ; yet those which he hath engaged to give 
them, are incomparably greater. Now these are, 
rest from our labours, a change from bondage to 
liberty, from fear to security, from grief to comfort ; 
resurrection to a life immortal after death ; and 
after that resurrection, exquisite and endless joy ; 
in a word, he hath promised to give us himself. So 
unspeakably glorious are his promises. And the 
love which these beget in us, he expects should 
exert itself after a very particular manner; and 
that is, by a vehement desire of the promise, in 
which it is impossible to be guilty of excess. In 
other cases we blame men for being impatient ; but 
this case is an exception to the rest, and here men 
are to be commended for it. To be contented with 
delays argues languid desires and coldness of affec- 
tion ; and as the wise man observes very truly, 
Hope deferred, maketh the heart sick. Since then 
these blisses are to be obtained no where but in 
our heavenly country, it betrays too great an indif- 
ference for such noble reversions, when w T e do not 
long most earnestly to get at them, and are not 
weary and perfectly sick of every thing that con- 
spires to detain us from them. 

Let us then raise our thoughts as high, and 



188 



THE PROMISES OF GOD. 



stretch them as wide as ever we can, that we may 
try to represent to ourselves in some measure the 
nature and perfection of that joy of the saints, to 
which no other is equal, no other like. Now that 
chief good, which we find called by the several 
titles of life, light, blessedness, wisdom, eternity, 
and the like, is but one most simple and supreme 
good, perfect and self-sufficient, without which no 
other thing can either be perfect, or indeed be at 
all : this good, I say, is God the Father, Son, and 
Holy Ghost. Here then is that one thing which is 
necessary : for that must certainly be a necessary 
good, in which all good is, nay, which itself is good, 
the one whole and sole good. If each of these 
things, which we call good, minister so much de- 
light, how much must flow from the possession of 
Him, who comprehends them all, and is as much 
superior to them in excellence^ as the Creator is 
above the creature ! Let us not then lavish away 
our time and pains upon things that only flatter us 
with deceitful promises of happiness; but let us 
love this one good, for that alone can suffice for all 
our exigencies, and fill all our largest desires. It is 
but lost labour to attempt a just description of the 
bliss reserved for us in our heavenly Father's king- 
dom; no words can express, no mind confined in 
flesh can expand itself sufficiently to conceive 
them. For when we have let loose our thoughts, 
still those joys are of a compass larger than they 
can fetch. Many and glorious things indeed have 
been spoken of this city of God, but yet the half of 
the truth hath not been told us. This is the only in- 
stance, in which report can never exceed, and 
praises can never flatter ; no knowledge can come 
up to it, no glory compare with it. The kingdom of 



THE PROMISES OF GOD. 



189 



God, in a word, is full of light and peace, charity 
and meekness, honour and glory, sweetness and 
love, joy and everlasting bliss ; to be short, of every 
thing that is good, more and better than can be 
possibly expressed or conceived : but still this is no 
argument why I should not speak of it at all, or 
represent its excellencies as well as I can, because 
I cannot do it so well as I would. We believe the 
majesty of God to be unspeakably glorious, but no 
man is so extravagant sure, to infer from thence, 
that we ought never to speak of him ; nay, it fol- 
lows rather, that we should speak the most glorious 
things we are able, that they who hear us may 
believe him to be still far above all we can say of 
him. Much more, it is evident, may be compre- 
hended by the understanding, than a man can find 
proper words to utter ; and yet the most profound 
and capacious mind cannot comprehend or have 
any ideas of the kingdom of Heaven in any degree 
suitable to its real excellence. And therefore the 
life to come is what we have represented to us by 
the following character, that it is eternal in dura- 
tion, and a blessedness to all eternity, a state where 
there is the most profound security and tranquillity, 
pleasure without passion, love without fear, day 
without night, activity and strength without possi- 
bility of decay, perfect unanimity, all the souls in 
it rejoicing in the contemplation of God, and past 
all apprehension of being ever deprived of his bea- 
tific presence : a city blest with the most glorious 
inhabitants, where all the saints and angels take up 
their perpetual residence ; the splendour whereof 
consists in the shining graces of God's elect ; where 
health abounds, and truth reigns for ever; where 
there is no deceiving, no being deceived; out of 



190 



THE PROMISES OF GOD. 



which none of the happy are ever expelled, into 
which none of the wretched are ever admitted. 

This is that happy life, which they who are 
sanctified by the Holy Ghost, shall for ever enjoy, 
and in which they shall be like the spirits of just 
men made perfect, and shall reign with them for 
ever. What such have here anticipated by faith, 
they shall there have in sight ; beholding with pure 
hearts the substance of their Creator ; rejoicing 
with never-ceasing and exceeding great joy; united 
inseparably to God, and to each other by the full 
fruition of the Divine goodness, and the charms of 
mutual love : then shall their once scattered bodies 
be restored, and put on immortality and incorrup- 
tion ; and thus united, they shall be made free sub- 
jects of their heavenly country, and invested with 
all the privileges of the city of God. Then shall 
they reap the fruits of all their holy labours, those 
eternal recompenses, the promises and distant ex- 
pectation whereof, sustained their spirits in the 
many long and painful conflicts here below. A 
general gladness there shall overflow, and these 
joys shall be so agreeable, that they shall always 
be thankful to their bountiful rewarder, for the 
plenty with which he hath so nobly enriched them, 
and yet that plenty shall abate no man's satisfac- 
tion in the abundance he enjoys. There every 
man's heart shall be open to every man, for every 
breast shall be so white and pure, that the soul so 
cleansed shall find cause to thank God for washing 
away their stains in the blood of his Son, but not 
at all to be ashamed, or blush for any of their old 
blemishes; and why should they not see into one 
another's hearts freely, who have no secrets in 
reserve, no separate interest to promote, no deceit 



THE PROMISES OF GOD. 



191 



to manage, no faults to conceal? Neither sins nor 
sinners are in heaven, for they who once were 
such, from the instant of their entering that place 
of purity, are out of all possibility ever to be so any 
more. None of the darkest secrets, none of the 
deepest mysteries shall then continue such : the 
blessed shall be let into a distinct knowledge of 
them ; and which is infinitely better, they shall be 
ever viewing and admiring the adorable perfections 
of God himself. 

This human nature shall then be advanced to 
its just and utmost perfection, incapable of being 
exalted or sunk lower any more. All the excel- 
lences communicated to it by being Made after the 
likeness of its maker, shall then be set at their 
highest pitch, and the corruption and defects intro- 
duced by sin utterly done away. Nay, we shall 
even rise above w T hat was given us at our first crea- 
tion, though we had been so happy as to retain our 
primitive advantages. We shall understand and 
judge without error, remember without forgetful- 
ness, think without wandering, love without dis- 
simulation ; we shall have sense without any thing 
to offend it, ease without pain, life without death ; 
power of acting without obstruction, fulness without 
nauseating, and such a perfection of every faculty, 
that there shall be in us all imaginable soundness 
and vigour, without any sort of disease or decay. 
Whatever maim our bodies may have suffered 
here, by sudden disasters or wasting distempers, or 
mortified sores ; whatever limbs have been lost by 
the biting of wild beasts, or the cruelty of men no 
less barbarous than they, by war, or fire, or any 
other dismembering accident ; nay, even the weak- 
ness and deformities of sickness and old age, shall 



192 



THE PROMISES OF GOD. 



all be repaired at the general resurrection, every 
defect supplied, every loss restored ; and the body 
complete in all its parts, sound and youthful, beau- 
tiful and gay, shall then, together with the soul, be 
clothed with everlasting health and immortality. 
So happy shall all the saints be at that day ; but 
though all shall be happy, yet will not they all be 
equally so ; their blisses then will hold proportion to 
their graces now ; and one star differs from another 
star in that glory, because the merciful King of 
glory rewards every man according to his works. 



( 193 ) 



MEDITATION XLVI. 

The Almighty Power of God. 

Thy mighty hand, O God, at all times and upon 
all occasions the same, created angels in heaven, 
and worms upon earth ; nor was the one of these 
operations less a demonstration of thy omnipotence 
than the other. For as no hand but thine could 
give being to creatures so noble as the angels, so 
none but thine could frame the vilest insect. Thine 
only could spread out the firmament, thine only 
could produce the least spire of grass : thine only 
could fashion these wonderful bodies of ours, thine 
only make the least hair of our heads white or 
black : for to that power which knows no bounds, 
all things are not only possible, but are equally so. 

To thee there is the same difficulty in making a 
worm, as an angel ; to thee the same ease in creat- 
ing the whole heaven, as a single leaf ; the colour- 
ing a hair, and compacting a body, are the same 
thing, and the Almighty finds no difference between 
hanging the earth upon the waters, and supporting 
the waters by dry ground. Whatever pleased him, 
was done in heaven and in earth, and in the sea, 
and in all deep places; and done exactly as it 
pleased him. He made them all, and me among 
the rest, according to the excellency of his wisdom 
and skill, and power, and good pleasure. Thy hand, 
hadst thou thought fit, could have made me a stone, 
or a bird, or a serpent, or any of the brutal kind; 
but such was thy goodness that it would not. If 

B 



194 



THE ALMIGHTY POWER OF GOD. 



then, I would be satisfied why I am none of these ; 
but a creature by far more excellent than all these ; 
no other answer can be returned to that question 
but this, that thy wondrous goodness was pleased 
thus to order it, and that it did thus order without 
any consideration on my part to deserve, or any 
way incline thee to grant me such preference above 
the creatures of lower attainments, and less hon- 
ourable station. 

How shall I therefore praise thee, most mighty 
Lord? How shall I be able to contribute to thy 
glory, who could contribute nothing to my own ex- 
istence ? Let thy own works magnify thee, accord- 
ing to the greatness and multitude of thy power and 
mercies. Thy praise is too vast to be comprehend- 
ed by thought, expressed by words, or heard by any 
mortal ear. These all are finite, and pass away : 
but thy glory is infinite, and the praise of it endur- 
eth for ever. Our thoughts begin, and soon come 
to an end; our words form different sounds, and 
vanish into air; our ear receives impression of those 
sounds, and quickly loses them again ; but thy praise 
is fixed, and abideth to all eternity. 

What mortal man then is sufficient to tell thv 

j 

noble acts, or set forth all thy praise? He praises 
thee indeed, who acknowledges himself unable to 
praise thee. We only praise thee in, and by thyself, 
and all our praise is in thee. Then have we true 
praise, when thou approvest thy own works in us* 
When we seek it from any other, we lose true 
praise ; for that is transitory, thine eternal ; and as 
oft as the transitory is grasped at, the eternal slips 
away from us. Let me therefore love and seek 
thee alone, from whom is true and lasting praise. 
Give me thyself, and so shall I be able to praise 



THE ALMIGHTY POWER OF GOD. 



195 



thee; for, what am I without thee, but dust and 
ashes, a dead dog, a loathsome carcase; and how 
should death and corruption praise the God of the 
spirits of all flesh, that inhabiteth eternity ? 

Can darkness praise light, and death life ? Yet 
such is the difference between thee and me. Thou 
art light, I am darkness : Thou art life, I am death: 
Thou an eternal substance, I vanity and nothing. 
And can a mortal man, who to-day is, and to-mor- 
row is not, praise him that endures the same for 
ever ? Can rottenness and worms add to the glory 
of the great God 1 Can he that is conceived and 
born and brought up in sin, praise that holiness 
whose pure eyes cannot behold iniquity ? No, my 
God, let thy own incomprehensible power and wis- 
dom, and goodness, thy boundless mercy and un- 
speakable clemency, let these, for these alone are 
qualified to set forth thy praises ; even that almighty 
power, and infinite love, by which thou hast creat- 
ed rne to natural, and regenerated me to spiritual 
life, O God, the life of my soul. 

1 will therefore rejoice under the shadow of thy 
w r ings, and hope in thy goodness, w r hich first gave 
me being. Thy bounty made me, let it also help 
me; preserve that creature which thy goodness 
made, from perishing in its own wickedness and 
misery. For how am I the better for being made, 
if 1 be suffered to sink into my own corruption? 
Hast thou, my God, created man for nought ? Des- 
pise not then the work of thy own hands: but 
govern and preserve it. Thou madest me out of 
nothing, and if thou leavest me destitute of thy 
protection, I shall quickly return to nothing. For 
as I was not, when thou first commandest me into 
being, so unless thou be pleased to assist and sup- 



196 



THE ALMIGHTY POWER OF GOD. 



port me, there is that principle of destruction in me ? 
which will soon make me not to be again. 

Help me, therefore, thou God of my life, that I 
perish not. Hadst thou not made me, I had never 
been at all : because thou madest me, I am what I 
am ; but if thou preserve me not, I am no more. 
Let then that love, which prevailed with thee to 
give me being, prevail also for the governance and 
preservation of that being. Save what thou hast 
created, and complete thy mercy ; for better were 
it never to have created me, than to create me for 
sin and destruction. The benefit I ask is not less 
than that vouchsafed already : thy love is still the 
same, for thou hatest nothing that thou hast made, 
and art the same kind God, even love itself. Thy 
hand is not shortened, that it cannot save, neither 
thine ear heavy, that it cannot hear : but my iniqui- 
ties have separated me and my God, between dark- 
ness and light ; between the shadow of death and 
life; between falsehood and truth; between my 
perishing and thy enduring and everlasting sub- 
stance. 

These are the thick shades of night, with which 
I am encompassed in the dark dungeon of this mor- 
tal body, till the day dawn, and the day-star arise 
in my heart. O that thy powerful voice would is- 
sue that irresistible command, Let there be light ! 
so should darkness disperse from off the face of the 
deep, so the dry land appear, and bring forth abun- 
dantly, the green herb, and the fruit of righteous- 
ness after his kind. O Father of life, leave me not 
under the power of wicked imaginations, nor give 
me a proud look : but turn away from thy servant 
an haughty mind and vain concupiscence, and pos- 
sess my heart with thy grace, that [ may serve and 



THE ALMIGHTY POWER OF GOD. 



197 



always think on thee with reverence and godly 
fear. 

Enlighten my eyes that they may see thee, and 
not exalt themselves ; but gaze with humble won- 
der on the things that are too high to be thoroughly 
perceived : and fix my sight and desires on the bless- 
ings of thy right, and not on those of thy left hand. 
Attract my heart with that goodness thou hast laid 
up for them that fear thee, that I may love thee 
with everlasting love ; and not wander after vain 
objects, and, blinded with their deceitful appear- 
ance, put bitter for sweet, and sweet for bitter ; 
darkness for light, and light for darkness ; but that 
by thy gracious guidance and mighty protection, I 
may be safely led, and escape those manifold snares, 
which the subtle nature of our common enemy, lays 
every where in our way to catch unwary souls : 
of which he who wisely had considered our danger, 
hath given us this fair warning, All that is in the 
world, is the lust of the flesh, the desires of the eyes, 
and the pride of life. 

Since then every place is so thick set with snares, 
and every step we take so full of hazard, who shall 
be able to promise himself safety ? Surely none but 
he whom thou securest from the desire of the eyes, 
by taking from him a proud look ; none but he, 
whom thou defendest against the lust of the flesh, 
by turning from him vain concupiscence; none but 
he whom thou hast made proof against the pride of 
life, by delivering him from a haughty and insolent 
and profane mind. Happy the man who is thus 
armed, thus protected ; his enemies shall not be able 
to do him violence, the son of wickedness shall not 
hurt him. 

I beg thee 5 therefore, O my Redeemer, for thy 
r2 



198 



THE ALMIGHTY POWER OF GOD. 



own mercies' sake, let me not fall into the snares 
laid for me, nor give the adversary occasion to 
triumph in my ruin. Let my God arise, and let his 
enemies be scattered, yea, let them which hate him 
flee before him. Like as the smoke vanisheth,sodo 
thou drive them awav ; and like as the wax melteth 
at the fire, so let the ungodly perish at the presence 
of God. Thou, Lord, art the Father of the father- 
less, hear the cry of thy desolate and helpless chil- 
dren. Sleep not, nor slumber, 0 thou keeper of 
Israel, for the watchful enemy that labours Israel's 
destruction, doth neither slumber nor sleep. 

0 Light, before which all other light is darkness, 
which no night can damp, no obstruction intercept, 
no blindness shut out ; thou that enlightenest every 
thing in every part, at once and always ; receive 
me in thy brightness, that I may see thee in thyself, 
and myself in thee, and all things else under thee. 
If thou withdraw thy shining, the clouds of my 
ignorance gather, and 1 am overwhelmed with sin 
and error. All is black, all evil without thee: for 
what can possibly be good, which is destitute of 
thee, the true, the chief, the only good ? 

1 know, O Lord, and acknowledge, that besides 
thee alone not only all without, but all within me, is 
misery and w r ant. And otherwise than wretched I 
cannot be, w r hen distracted by the vast variety of 
worldly objects, and drawn off from thee, the one 
supreme good. I pursue first one, and then another, 
but cannot meet with satisfaction from any: I 
starve in the midst of plenty, and am but mocked 
with the empty pomp of a feast, when my soul feeds 
on any thing but thee ; for thou alone canst satisfy 
my hunger, assuage my pains, and fill my large de- 
sires. 



THE ALMIGHTY POWER OF GOD. 199 



How wretched, doubly wretched, is that soul, 
which forsakes thee, with whom is fulness and joy, 
to follow the world, where it is sure to suffer poverty 
and pain ! The world cries out, " I cannot satisfy 
thee." Thou sayest, " eat and let thy soul be satis- 
fied." And yet (such is the perverseness of my ap- 
petite) I follow after that which cannot, and forsake 
that which can and would content me. Correct, 0 
spiritual physician, this disorderly eagerness for trash, 
and help me to relish the wholesome food of souls, 
and to labour for that meat which endureth to ever- 
lasting life. 

The great things thou hast done for me already, 
encourage me to ask and hope for more. I was not, 
and thou gavest me being ; I was lost and thou hast 
restored me; dead and thou hast raised me; thou 
enduredst death to purchase my life; and though 
the King of heaven, deliveredst up thy person to 
ransom the least and most unworthy of thy sub- 
jects, thy blood was not thought a price too dear 
for my redemption, and I may truly say, that in 
some sense, thou lovedst me better than thyself, 
since thou wert content to die for my sake. By so 
gracious a covenant, by so precious a ransom, am I 
redeemed from slavery and exile, from punishment 
and death. And that the remembrance of such 
astonishing mercies might be for ever fresh and 
present with me, thou hast called me by thy name, 
marked me for thy own with thy blood, anointed 
me with that oil of the Holy Spirit, with which thy- 
self wast anointed, and distinguished me with the 
most honourable of all titles, that of Christian. 
Thus have thy grace and mercy all along prevent- 
ed me. And infinite are the dangers from which 
thou hast delivered me. Thou hast been my guide 



200 



THE ALMIGHTY POWER OF GOD. 



and teacher, when I strayed through ignorance : 
my reprover and corrector when I offended through 
carelessness or presumption : my comfort in trouble, 
my support in despair ; when I fell, thou tookest 
me up ; when I stood, it w r as because thou upheld- 
est me ; when I advanced, thou conductedst me ; 
when I approached, thou receivedst me ; when I 
slept, thou didst guard me ; when I cried, thou 
didst hear and answer me. 



( 201 ) 



MEDITATION XL VII. 

God's Omniscience. 

All my innumerable mercies I thankfully as- 
cribe to thee, my God, and recollect with such a 
sensible delight, that I could dwell upon them for 
ever, and wish to speak and think of thee alone ; to 
love thee with all my heart, and mind, and strength, 
and with every faculty and part of my soul and 
body be constantly employed in praising thee. O 
how blessed are those pious men who can rejoice in 
thee ! But thou, my God, seest all my imperfections, 
and how far distant I am from this happiness. Thy 
eyes are a thousand times more piercing than the 
sun, penetrating the deepest and darkest recesses, 
and watching continually in every place to behold 
the evil and the good. 

For thou, who fillest and governest all things, 
hast a constant regard to the work of thy own 
hands : hadst thou not loved thy creatures thou 
hadst not made them ; and the same love which 
made, will always continue to guide, and preserve, 
and watch over them. Thus thou art ever pre- 
sent with me, always marking well my goings, and 
numbering all my steps; thou standest over me as 
a watchful sentinel, and observest me as nicely as 
if all care of every thins; besides had been dismissed 
and I remained the only object of thy concern; for 
so entire, so unalterable is the perfection of thy 
sight and knowledge, that it is neither more exact 
being confined to one object, nor at all perplexed 
or confused by taking into view the most distant 



202 



god's omniscience. 



and even innumerable. Because as thou consider- 
est the whole with all its parts in one distinctly, so 
dost thou see all, though never so many, never so 
different, never so remote ; and seest them all 
together, with one and the same act of thy Divine 
knowledge. This is of such unbounded compre- 
hension, so incapable of being separated in its own 
operations, or distracted with variety of objects, 
that one and many are the same, and both under- 
stood and observed alike, because falling alike un- 
der the same undivided and entire wdsdom, Which 
applies the whole of itself to the consideration of 
each and every thing. 

And thus 1 ought to believe myself, and every 
thing belonging to me, as much under thy eye, as 
if thy providence had no other care : for thou art 
always present, always ready, if thou do but find 
me so. Wheresoever I go, thou goest along with 
me, except I first forsake and fall from thee. 
Wherever I am, thou abidest with me ; for thou 
art every w 7 here ; that I may find thee upon every 
remove, and so subsist by thee : for otherwise I 
must perish, not being able to subsist without thee. 
I must acknowledge, then, that every thing I do is 
done in thy presence; thou understandest everv 
action, and the nature of it, much better than even 
I who am the doer of it. For let me do what I 
will, and when I will, still thou art present at all 
times equally, an incessant observer of all my 
views and intentions, my inclinations and inward 
complacencies, my words and actions. So good 
reason have I to cry out with David, Lord, thou 
knowest all my desire, and understandest my 
thoughts afar off. 

Thou seest how the Spirit moves me, whence it 
comes, where it rests, and whither it tends, be- 



god's omxisciexce. 



203 



cause thou art the weigher of spirits. The out- 
ward act, like a well-leaved tree, may be fair and 
flourishing, and impose upon the eyes of men ; hut 
the all-seeing Judge goes deeper, he examines the 
sap and root thoroughly. If this be rotten or bit- 
ter, if the intentions be corrupt, he deals with the 
tree according to its root, and recompenses the man 
after the bent of his heart. The evil that he would 
do is punished, and the good he endeavoured and 
heartily desired to do, but could not, is as kindly 
accepted as if it had been actually accomplished. 
Thou seest, as soon as I begin to move, w 7 hat I de- 
sign and delight in; thy ears and eyes are ever 
open ; thou attendest diligently, and enterest punc- 
tually into thy book, whatever I do, whether it be 
good, or whether it be evil, that the one may re- 
ceive a bountiful reward, the other its deserved 
punishment. And this shall surely be w 7 hen the 
books shall be opened, and all mankind shall be 
judged out of the things which are written in those 
books, according to their works.. 

Thus may we understand what is said of thee, 
that thou searchest out all perfection ; because in 
human actions thou hast a greater regard to w T hat 
we wish and intend to do, than to what we really 
do. And when I seriously consider, that this is the 
method by which thou proceedest, shame and confu- 
sion, fear and horrible dread, sink my spirits : to 
think how holy and upright, how pure and sincere, 
all our intentions and behaviour ought to be, since 
we do every thing in the sight of our Judge; a 
Judge on whom no disguise can impose, but who 
does not only see our actions, but perfectly discern 
our most secret thoughts. 



( 204 ) 



MEDITATION XLVIIL 

The Weakness of Human Nature and Need of Divine 
Grace. 

O Lord, the God of the spirits of all flesh, whose 
eyes are upon all the ways of the sons of men, 
from the very instant of their entrance into this 
world, to that of their departure out of it, that 
thou mayest render to every man according to his 
doings; bring me, I beseech thee, acquainted with 
myself, that I may be truly sensible of my weak- 
ness and my wants: I have indeed presumed to say, 
but they were but vain boasts, that I was rich, and 
stood in need of nothing ; while, alas ! I was poor 
and blind, and naked, and miserable, and weak. 
Thus I thought myself something, when in truth I 
was nothing ; and professing myself to be wise, 1 
became a fool ; I arrogated the little good I had to 
my own wisdom and diligence, but thou hast unde- 
ceived my partial mistakes, and convinced me now 
effectually, that every excellence is entirely thy 
gift, that without thee we can do nothing ; and as 
the Psalmist well observes, except thou, Lord, art 
pleased to keep the city, the watchman waketh 
but in vain. Thou hast taught me experimentally, 
of how little significance are human strength and 
industry, by leaving me for a while destitute of thy 
help, and bringing my supposed abilities to the 
proof ; not for thy better information, who knowest 
me perfectly before, but in order to the creating in 
me right views of myself, and abating that unjust 



WEAKNESS OF HUMAN NATURE. 205 



esteem I entertained for qualifications not yet un- 
derstood. For it is true, mv God, I did not onlv 
think myself something, but that my being so, was 
owing to myself, and that my ow T n strength was 
security sufficient ; nor did I discover that my safety 
was the effect of thy guidance and protection, till 
thou thoughtest fit to withdraw thyself for a season, 
and sufferedst me to fall for want of thy support 
By this event, alas ! I had but too sensible and too 
sad a demonstration, that all I did commendably 
before was the effect of thy gracious governance ; 
that my misery and my fall were properly my own ; 
but my recovery and my standing, thine and only 
thy doing. 

Thus hast thou in mercy opened my eyes, and 
awakened me out of my deceitful dream, by let- 
ting me see, that man is appointed to a state of 
warfare upon earth, that dangers and temptations 
beset him every where, that no flesh can have 
whereof to glory before God, in hope to be justified 
in the sight of their almighty Judge ; since what- 
ever good thing we have to do, be the proportion 
less or more, still the whole is thy gift, and nothing 
truly our own but our sins and our miseries. And 
what shall man then find to glory of? Of his sins 
and miseries ? That were most absurd, a cause of 
shame and sorrow, but none for boasting or self- 
satisfaction. What then ? of any good ? No, not 
that neither ; for this is equally absurd, to glory of 
that which is not our own, but another's. For 
thine, O Lord, is all the good, and consequently 
thine all the glory. He that assumes to himself the 
honour of the good that is thine, the same is a thief 
and a robber; and thus far resembles the devil 
himself, that he would usurp upon the majesty and 

s 



206 WEAKNESS OF HUMAN NATURE 



property of his Master. He that is ambitious of 
praise for thy gifts, and aims not at promoting thy 
honour, but his own, how profuse soever men may 
be in their commendations of him, yet thou wilt be 
sure to reproach and condemn him for his arro- 
gance and injustice. And what shall the praise of 
men then profit him ? For though they extol never 
so much, yet if thou disapprove, they shall not be 
able to defend him when thou sittest in judgment, 
nor to deliver him from vengeance, when thy 
awful voice shall pass the fatal sentence upon him. 

Therefore, O Lord, who hast formed and sus- 
tained me from my mother's womb, suffer me not, 
I implore thee, to fall under that condemnation, of 
attempting to steal away any part of thy glory. 
Thine is all the good, and fit it is that thine should 
be all the honour of it. To me belongs only confu- 
sion of face, and misery unspeakable ; for mine is 
all the evil, and of that evil this must be the con- 
sequence, unless thy mercy interpose and rescue 
me. But thou, my Lord, wilt have mercy; thy 
mercy extends to all thy works, and thou hatest 
nothing that thou hast made ; thou impartest to us 
of thy own goodness, and enrichest us with many 
excellent gifts ; having declared thyself a lover of 
the poor, and a provider for their necessities out of 
thy hid treasures. Behold we are poor, we are thy 
needy children, thy little flock; open to us thy 
gates, that the poor may eat and be satisfied, and 
the heart of them that seek thee, may praise thee 
and live for ever. For I am taught, that none but 
they who see, and acknowledge, and lament their 
poverty, shall be enriched by thee ; while the rich 
and great in their own conceits, (who are in reality 
the least and most wretchedly indigent of all others) 



AND NEED OF DIVINE GRACE. 



207 



shall be sent empty away, and left to perish in their 
supposed sufficiency. 

In a due sense of this dispensation, I most hum- 
bly confess my spiritual poverty ; that I have no- 
thing of my own; and, if any good action have 
been done by me, the honour of it is entirely thine, 
because the good itself was thy gift. I do look 
upon myself to be no better than vanity, a mass of 
corruption, a dark and empty creature, a barren 
soil, not able, without the fructifying dew of thy 
blessing, to bring forth any fruit, but the venomous 
and noisome weeds of shame, and sin, and death. 
If I have any good disposition, it is of thy infusing ; 
if I have persevered in doing well, it is because thy 
strength enabled me ; if I fell off from a good course, 
it was because I grieved thy Holy Spirit : and in 
each of those relapses I had lain and been lost for 
ever, had not thy mighty hand raised me out of 
that dust of death. Thy light alone delivered me 
from blindness, thy defence from temptations, thy 
support from relapses, and thy continual govern- 
ance from final misery and ruin irrecoverable. 

Thus hath thy goodness, O my God, prevented 
me in all the events and exigencies of my life : res- 
cuing me out of past evils, sustaining and defending 
me against the present, and arming me against the 
future. Hewing in pieces the nets and snares laid 
to entrap my soul, and taking out of the way the 
occasions and allurements to sin, which hadst thou 
not done for me, there is not in the world a crime 
so black, but I might have been guilty of it. For 
this I know, O Lord, that there is no sin ever com- 
mitted by any one man, which any other man is 
not capable of committing too, if that almighty 
power which made him man, be not at hand with 



208 WEAKNESS OF HUMAN NATURE, 



its assistance. But what 1 could not do for myself, 
thou hast vouchsafed in much mercy to do for me : 
thou laidst upon me thy commands, and didst sig- 
nify what I ought to abstain from : thou gavest to 
these commands the sanction of promises and 
threatenings, and to thy grace alone I ascribe my 
believing the one and the other. Thou hast go- 
verned and preserved me to thee and to myself; 
and by thy seasonable and happy restraints, I have 
been kept from adultery, murder, blasphemy, and 
every heinous violation of thy laws, which other- 
wise had provoked thy displeasure, and certainly 
incurred my own damnation. 

Sometimes there was no tempter to persuade me 
to do amiss; and that there was no such at hand, 
was the effect of thy merciful providence. At other 
times the tempter was ready, and had done his part ? 
but for want of fit time and place, the temptation 
could not take effect : this also was from the same 
good providence. At others, he laid the bait, place 
was convenient, opportunity was inviting, and then, 
by thy restraining grace, I was withheld from com- 
plying with his black and deceitful allurements. 
Sometimes he made his approaches in the dark, 
black and loathsome as he is ; and thy assistance 
enabled me to discover and detest his deformities. 
Sometimes the strongman armed attacked me with 
open force, and hoped to carry me by terror and 
storm ; and in these conflicts thou hast so power- 
fully restrained him, and strengthened me, that I 
have not only stood the shock, but come off con- 
queror. Sometimes he hath accosted me in a bright 
and beautiful figure, and transformed himself into 
an angel of light ; and thou hast rebuked him, and 
opened my eyes in time to detect his borrowed dis- 



AND NEED OF DiVINE GRACE. 



209 



guises. For this is he, who goeth about continu- 
ally, seeking whom he may devour. And devour 
he certainly will, except thou, the great shepherd 
of souls, deliver the prey out of his hungry jaws. 
And who can defend himself from his greedy ra- 
venings, except thou, Lord, deliver him, who 
breakest the heads of the great dragon ! Do thou 
therefore help and protect us, hide us under the 
shadow of thy wings, and shield us from the force 
of the monster's power. For this is his constant 
employment, this his only desire and endeavour, to 
destroy and swallow up the souls which thou hast 
made. 

To thee therefore our God, we flee ; to thee we 
cry for defence against our daily and our deadly 
foe ; w 7 ho, whether we sleep or wake, whether we 
eat or drink, or whatever else we are employed 
about, is night and day making war against us, by 
cunning stratagems and a thousand inconceivable 
arts of delusion. Sometimes in open field, some- 
times from private ambuscades aiming his poisoned 
darts at us, that he may slay our souls. And yet, 
so wretchedly stupid, so perversely mad are we, 
that though w^e know and see this fierce dragon is 
ever making at us with open mouth, still we can 
fold our hands to sleep, indulge ourselves in ease 
and sloth, and wantonly sport upon the brink of 
ruin, as if no danger threatened us. His constant 
endeavour is our destruction, and upon this he is so 
eagerly intent, as never to slumber or sleep : we in 
the meanwhile sleep secure, and will not so much 
as be awakened into one serious thought of our 
chief, our everlasting concern. And what, alas! 
must needs become at last, of creatures whom the 
s 2 



210 WEAKNESS OF HUMAN NATURE, 



enemy uses so much industry to destroy, and they 
so very little to preserve themselves. 

For infinite, God knows, are our hazards, and 
all our way is spread so thick with traps and toils 
that we cannot tread one step where there is not 
some net laid for our souls. And whose wisdom and 
care is sufficient to escape them all 1 snares in our 
plenty, and snares in our poverty : Snares in our 
company, and snares in our most private retire- 
ments : snares in our pleasures, and the ordinary re- 
freshments of life, and snares in our very fastings, 
and most mortifying austerities. Abroad or at home, 
asleep or awake, we are never safe, but every 
word and action, every thought and design, is hazard- 
ous and ensnaring. Such is our condition, and so 
manifold our danger. But do thou, Lord, deliver 
us from the toils of the hunter, that we may give 
thanks unto thy name, saying with the holy Psalm- 
ist, If the Lord himself had not been on our side, 
our enemies had swallowed us up quick : but prais- 
ed be the Lord, who hath not given us over as a 
prey unto their teeth. Our soul is escaped even as a 
bird out of the snare of the fowler, the snare is 
broken, and we are delivered. 

Do thou, O gracious God, my life and light, in 
order to completing this deliverance, enlighten my 
eyes, that I may see thy light, and walk in it. For 
who can escape the snares he does not see ? and who 
can see them, except thou open his eyes, and direct 
his unwary steps 1 The prince of darkness works in 
the dark, and spreads his nets unseen ; and the 
children of darkness fall into them, because desti- 
tute of thy light, in which w T hosoever walketh, 
walketh safely. For if any man walketh in the day 
he stumbleth not, because he seeth the light of this 



AND NEED OF DIVINE GRACE. 



211 



world. But if a man walk in the night he stumbleth, 
because there is no light in him. Now thou, my 
God, art the light which alone can guide us ; thou 
art the light of the children of light, the day that 
never declines, and they who walk in thee, tread 
sure and safe, but they who want thee, are still in 
the thickest night, and know not whither they go. 

This is most manifest from daily experience, that 
the farther any man wanders from thee, the more 
he is bewildered in the night of ignorance and error, 
of sin and confusion; and the more gross the dark- 
ness about him is, the less he is capable of discern- 
ing his danger ; the oftener he is entangled, the 
deeper he falls, and is not sensible that he does so. 
And how should he be solicitous to rise again, who 
does not perceive the necessity of such an attempt, 
but fondly thinks he stands, even when he falls most 
desperately ? how shall that patient ever find a 
cure, who hath no apprehension of his disease ? So 
great occasion have I to be importunate with thee, 
my God, and light, that thou shouldest enlighten 
my eyes, and show me the true state of my case, 
that I may see my way, and rightly apprehend my 
danger, and not be overthrown before my cruel 
adversaries. For our common enemy intends no 
less than our utter destruction : he is a robber from 
the beginning, and such he will continue to the end 
of the world. But, O thou shepherd of Israel, break 
in pieces the head of this ravening wolf, let him not 
tear and devour thy tender lambs, but lead thy 
flock safely, and conduct them at last to thyself. 
Thou knowest his goings out, and his coming in, 
and his rage against us : thou seest through all his 
cunning disguises, and canst with ease detect his 
subtilest devices. Nor do I mention these to inform 



212 



WEAKNESS OF HUMAN NATURE? 



thee of them, for thou knowest all things, and the 
secretest imaginations are not hid from thee : but 1 
lament my danger and my own disability, that thou, 
my Judge, mayest see how sensible I am of both, 
that thy compassion may come in to my assistance, 
and disappoint our enemy and thine, and save those 
souls whose strength thou art alone. 

Our enemy is wondrous crafty, and his contriv- 
ances are so disguised, that except thou open our 
eyes, we cannot easily discover what it is he aims 
at, nor distinguish this deadly foe from a very affec- 
tionate friend. He watches all our motions, ob- 
serves what posture our affairs are in, and accom- 
modates his temptations to the humour, the occa- 
sions, the events and fortunes of each person ; he 
considers the times, the places, the critical junc- 
tures, in which these are most likely to prevail, and 
is sure to fall in with those, that are most favoura- 
ble to his mischievous purposes. He counterfeits 
melanchoty, that he may delude the sorrowful and 
and dejected ; and mirth, that he may betray the 
sprightly and gay ; he wears sheeps' clothing, that 
he may deceive the secure ; and all the savage 
fierceness of the wolf, that he may terrify the fear- 
ful. Thus does he manage matters with such fatal 
address, that some are scared with terrors by night, 
and others wounded with the arrows that fly by 
day, others tainted with the secret pestilence of 
lusts that walk in darkness, and others destroyed by 
the open profaneness and impudent vices that waste 
at noon day. And who is sufficient for these things X 
What prudence, what caution can be a match for 
such intricate impostures 1 Who can discover the 
face of his garment, or bridle up the teeth of this 
tyrannical Leviathan ? 



AND NEED OF DIVINE GRACE. 



213 



Behold he hides his arrows secretly in his quiver, 
and hits us suddenly, when we are least in fear. 
While he covers his hook with specious baits, and 
sets his traps out of sight, he draws us into misery 
and death, by false appearances of happiness, and 
under the pretence of kindness and friendship: and 
these things pass upon us very easily, unless thou, 
Lord, help us to pull off the mask, and detect the 
slight of hand with which the crafty juggler deludes 
our credulous sight. Were we in danger only from 
acknowledged vice, and the works of the flesh, 
the matter were not so hard to guard ourselves 
against him. But, alas ! he turns our ow 7 n artillery 
upon us, and hath a thousand ways of compassing 
his ends and our destruction, by our very virtues 
and graces, by our devotions and most spiritual 
exercises. And this is properly to transform him- 
self into an angel of light, when he makes us ten 
times more the children of hell, by perverting 
those very methods which seem to have the most 
direct tendency to heaven. These, and innumerable 
other stratagems, to me unknown, this son of Belial 
finds out, and in some or other of them is perpetu- 
ally exercising himself to our eternal mischief; but 
do thou, O Lord, hew the snares of the ungodly in 
pieces, and let him not triumph over us ; let him 
fall into his own nets, and let me ever escape them ; 
that he may gnash with his teeth, and consume 
away with envy and rage, at the perishing of his 
own desires, and thou mayest be glorified in our 
preservation, O thou who art the Saviour of all 
that put their trust in thee, thou that savest by thy 
right hand. 



( 214 ) 



MEDITATION XLIX, 

Improvement of God's goodness* 

I call upon thee for help, O God, with greater 
confidence upon every remembrance of thy favours 
already vouchsafed to me. And therefore behold 
thy servant and son of thy handmaid, acknowledg- 
ing with all humility, and thankfully recounting 
the many mercies, with which thou hast prevented, 
preserved, and particularly blessed me from my 
youth up to this very day. Herein I exercise my- 
self the rather in a due sense and detestation of in- 
gratitude, a sin so odious in itself, and so very dis- 
pleasing to thee. For this is the ruin of all that is 
good : the dam that stops the current of thy mercy, 
else ever overflowing upon mankind. The seeds of 
vice though killed, by this revive and sprout up 
afresh in our hearts, and the most thriving virtues, 
where this baleful quality enters, are immediately 
poisoned and stinted, grow sickly, fade away and 
die. Therefore I will give thanks to my God, that 
I fall not into this miserable state, nor lie under the 
dangerous influence and indelible reproach of a sin, 
so malignant in its quality and effect as that of in- 
gratitude. 

O Lord my deliverer! how often hath the roar- 
ing lion opened his mouth upon me, and thou hast 
drawn me from between his teeth, by quashing the 
temptation ! How often have I wickedly complied, 
and done the fact, and he stood ready to carry off 
his prey, but thou hast defended me from the hell I 



IMPROVEMENT OF GOD 5 S GOODNESS. 



215 



have deserved : thus my offences against thee were 
repaired by the manifestations of thy power and 
goodness in the defence of me. I was not afraid, 
nor stood in awe of thee, and thou didst keep a 
strict and impregnable guard for my preservation. 
I departed from thee, and surrendered myself to the 
enemy : thou wouldest not suffer him to take the 
advantage, nor me to be ruined; even by my 
own act and deed. These benefits my gracious God 
conferred, and yet so blind was I, as not to see them. 
For after this manner hast thou snatched my soul 
from him, that would have torn it in pieces, and 
rescued me from eternal destruction, when I was 
not in the least sensible how near I was to it. I 
have ventured to the very brink of the precipice, 
and thou hast plucked me back when droppmg 
into it. I was at the very gates of death, and thou 
hast restrained the grave from shutting her mouth 
upon me. 

Nor hath the care of this kind providence been 
confined only to my soul, my body also hath felt its 
good effects. For often hast thou, my God and Sa- 
viour, restored me from the bed of languishing, 
healed those diseases which had baffled all human 
skill, preserved and protected me by sea and land, 
in perils of fire and sword, shielding me from many 
a sore thrust, and putting by deaths innumerable, 
which were levelled at my head: standing over, 
and covering me with the shadow of thy wings, 
from all manner of hurt and danger. And this 
thou didst, as I have reason to believe, in great 
compassion to my poor soul, considering how unpro- 
vided I was for so important a change ; and that, 
had I been then hurried out of the world, hell and 
eternal misery must have been my portion. So that 



216 IMPROVEMENT OF GOD*S GOODNESS. 

thy grace and mercy, thus preventing me, have 
rescued me from a two-fold death, and secured body 
and soul at once, by the same suspension of the 
fatal stroke ; and by thus lengthening out my life, 
laid a foundation for my living to all eternity. 
These, and many other benefits I have received at 
thy bounteous hand, and I, stupid wretch, regarded 
not; nay, was so blind as not to see them, till the 
light from above opened my eyes. But now, thou 
God of my life, by whom I live ; thou light of my 
eyes, by which I see ; I have received the influence 
of thy bright beams, and am brought to a due sight 
and sense of thee and thy goodness ; and most hear- 
tily return my thanks the best I can, though most 
disproportionate to the mercies for which they are 
due. For thou only art my God and most merciful 
Creator, a lover of souls, and hating nothing that 
thou hast made : and I, alas ! with shame confess 
myself the chief of sinners, in whom thou hast 
shown all long-suffering for a pattern to them, 
whose sinful and miserable state shall hereafter 
render them objects of thy clemency and com- 
passion. 

I acknowledge thy mercies to be unspeakably 
great, for delivering my soul from the nethermost 
hell ; not once, or twice, or thrice, but hundreds, 
and thousands, and millions of times. I was per- 
petually driven thither, and thou as constantly 
checking my furious career, and turning me back 
again. And had not thy own goodness loved me 
better than I loved myself, thou hadst, ere this ? 
sunk me into the bottomless pit ten thousand times 
over. But such is thy tenderness, that thou wilt 
not suffer us to undo ourselves, and makest as though 
thou sawest not our offences, that thy forbearance 



IMPROVEMENT OF GOD ? S GOODNESS. 217 



may win us to repentance. So full of mercy are 
all thy ways, O God ; which I now plainly perceive, 
and have a deep and grateful sense of, and am even 
lost in wonder and amazement, at the kindness 
which hath all along watched over me for good, 
and saved both body and soul from the death which 
had otherwise long since swallowed them up. For 
I was entirely in the hands of death, and thou re- 
storedst me entire to life. Thine therefore be the 
whole of this which lives by thy clemency, and 
every part of me conspires in offering every part of 
me, a sacrifice of praise. This whole spirit, and 
soul, and body, and all that life resulting from the 
mutual union of these, shall from henceforth be 
consecrated to the God of my life : for thou restor- 
edst me all, that thou mightest keep me all for thy 
own : and therefore I will love my strength and my 
deliverer, and live no longer to myself, but thee. 
The whole of my life was lost and gone in misery, 
the whole was restored and given me afresh by thy 
mercy : for thou art a God full of compassion, long- 
suffering, plenteous in goodness and truth, and show- 
ing mercy unto thousands in them that love thy 
name. 

Now at length, O Lord my God, I plainly per- 
ceive the equity of that command, which enjoins 
me to love thee with all my heart, and with all 
my mind, and with all my sou], and with all my 
strength, at all times, with a most ardent and never- 
ceasing affection : because I should perish each mo- 
ment, didst thou not renew the gift of life by thy pre- 
servation and continuance of it, and every moment 
thou bindest me faster to thee, by the addition of 
new, and repetition of former benefits. As there- 
fore no hour, no minute passes by, without some 



IMPROVEMENT OF GOD ? S GOODNESS. 



instance of thy bounty, so it is fit that none should 
pass, without my grateful and affectionate remem- 
brances of so kind a benefactor, without such zeal- 
ous and constant love of so good a God, as my frail 
nature, and narrow soul can extend to, This is 
indeed what ought to be, but yet it is what will 
not, cannot be, unless the same hand give the 
grace of gratitude, which gives the obligations to 
the duty : for every good gift, and every perfect 
gift, cometh down from above, and is from the 
Father of lights, with whom is no variableness, 
neither shadow of turning. And it is not of him 
that willeth, nor of him that runneth, but of thee 
who showest mercy, that I must be enabled to love 
thee. Thine, Lord, is this gift, as thine is every 
thing that is good. Thou commandest that 1 should 
love thee, grant me the power to do whatsoever 
thou commandest, and then command whatsoever 
thou pleasest 

But still the more I reflect on thee, and on my- 
self,* the greater occasion I find to ask again and 
again, how is it possible for me to love thee to the 
degree that I ought, or where I shall meet with 
words to express the engagements I have to do so? 
If I look back to the first production of my nature, 
the several privileges, by which thou hast distin- 
guished mankind from all his fellow-creatures here 
below, are not only highly valuable, but even 
astonishing marks of thy favour. The honour of 
being formed after thy own image, those charac- 
ters of the Divine excellences impressed upon the 
noble faculties of my soul, setting me far above the 
vegetable and merely sensible world, and approach- 
ing to the dignity of those intellectual spirits above, 
the angels that minister about thy throne, and are 



IMPROVEMENT OF GOD'S GOODNESS. 219 

allowed to partake in the glories of thy beauteous 
presence ; the ample provisions made for our conve- 
nience and delight, and that dominion man was in- 
vested with over the works of thy hands in these 
regions about him. 

And what can I suppose thy wisdom designed by 
putting all things in subjection to the will of man, 
but to teach him, that his subjection was reserved 
to thee alone ; that he should devote himself en- 
tirely to thy service, whom so many other things 
were ordained to serve ? For in this order the crea- 
tion seems plainly to proceed. The things without 
us were framed for the use of our body, the body 
for the soul, the soul for thee : that, being freed 
from the distraction of serving any thing besides, 
thou mightest remain the only proper object of its 
care, while it possesses thee for its joy and happi- 
ness, and ultimate end, and creatures of a lower 
rank for its comfort and convenience, as means 
tending to the attainment of that end. For all 
contained within the compass of those bright orbs 
above us, are in their own nature, and in thy pur- 
pose, inferior to the human soul, and made subser- 
vient to that But this was made so far like them, 
as to be subservient to some good above it too, that 
it might serve and grasp at that, and possess that 
which it would be exquisitely happy in the enjoy- 
ment of. And if it gets above the mean affections 
of such mutable things as are unworthy of its chief 
concern, and fix its thoughts and desires on thee 
alone, it shall advance to a nearer resemblance of 
that Supreme Perfection, whose likeness it wears, 
and be admitted to a clear vision of the Divine 
Majesty in immortal bliss. Then shall it be pos« 
aessed securely of all those precious and inestimable 



220 IMPROVEMENT OF GOD ? S GOODNESS. 

treasures in the house of its Lord, with which, if all 
we see, and use to be fond of here, are put into the 
balance, they will be found altogether deceitful 
upon the weights, and lighter than even vanity 
itself. These are the glories which thou wilt one 
day confer upon redeemed souls ; and in the mean- 
while, by the prospect of them, thou dost support 
and fill thy saints with joy and comfort inexpres- 
sible. 

Such large designs of happiness and glory might 
rather be thought just matter of wonder than of 
belief and expectation, were it not that in doing 
so much honour to man, thou dost it to thyself ; 
and exaltest thy own likeness and copy, by receiv- 
ing it into this union with its Divine original. Nor 
can I suffer myself to doubt, that any measure of 
kindness will be thought too great for the soul, 
when I reflect how much thou hast already shown 
to this corruptible and viler part of us, the body : 
for even to every sense and organ of this thy libe- 
rality is admirable. The sun and moon are daily 
in attendance, and (in obedience to thy wise ap- 
pointment) serve thy children by fixed and regular 
successions of heat and cold, of light and darkness. 
The brightness of the heavens thou hast given for 
an entertainment to our sight; the pure and subtle 
air for liberty of breathing ; the difference of har- 
monious sounds to charm our ears ; the fragrant 
perfumes to feast our smell : variety of relishes for 
our taste; and the tactile qualities of bodies to ex- 
ercise our touch. Cattle of several sorts to assist 
us in our toils, and lighten the labour of supporting 
life; fowls of the air, fishes of the sea, and fruits of 
the earth, for our sustenance and refreshment: 
plants and minerals, whose healing virtues may 



IMPROVEMENT OF GOD'S GOODNESS. 



221 



relieve the pains and distempers we are subject to ; 
and though thy wisdom hath thought fit to leave 
us liable to many and grievous bodily sufferings, 
yet thou hast furnished us with proper remedies to 
assuage or remove each of them. Such is the pity 
and love of Him who made us, and who knows our 
frame : the almighty Potter, in whose hand we are 
the clay, thus taking care to preserve the brittle 
vessels he hath made. 

But while I am thus endeavouring to beget in 
my soul worthy apprehensions of thy bounteous 
mercy, pour, I beseech thee from above, the light 
of thy grace, which may enlarge the prospect, and 
from these little things below, get above the objects 
and the comforts of sense ; help me to make a right 
judgment of the great, the invisible above, which 
our great Creator hath prepared for our immortal 
spirits: for if my God be so solicitous for a thing so 
mean, and of so short and perishing a nature as this 
mortal body ; if the heavens and the air, seas and 
land, light and darkness, scorching heats and 
refreshing shades ; if showers and dew, winds and 
storms, fowls and fishes, beasts and vegetables ; if 
herbs and trees, the artful and the voluntary pro- 
ductions of the earth, do all conspire to serve us, 
and so assiduously perform their part to entertain 
us with a variety, that may render life not only 
supportable, but even delightful — what are the 
comforts, what the entertainments? how great, 
how rich, how innumerable, how inconceivable, 
which thou hast prepared for them that love thee, 
in that heavenly country where they shall behold 
thee face to face ? If such provision be made for 
us in our prison, what may we expect to find in 
our palace ? 

t 2 



222 IMPROVEMENT OF GOD'S GOODNESS^ 

Great and marvellous are thy works, O King of 
heaven : for since all those things are exceeding 
pleasant and good, which thou hast imparted to 
good and evil men in common, how much better 
must we suppose those to be, which thou hast re- 
served as the portion peculiar to the good only ? If 
thy gifts are so many, and so various, in which at 
present thy enemies, as well as thy friends, have a 
share, how noble, and how immeasurable, how at- 
tractive and charming must those needs be, of which 
none but thy friends are thought worthy to par- 
take ? If in our day of mourning there are so many 
comforts afforded us, what shall be our joys in the 
day of our nuptials? If our dungeon and our exile 
have so many refreshments, what shall be the feli- 
cities of our own home, the native soil of our souls* 
the magnificent court of the King of heaven? 
Surely, my God, no eye hath seen, or can see the 
things thou hast prepared for thy faithful and be- 
loved, unless thou who hast prepared, do also 
vouchsafe to reveal them. For as is thy majesty, 
so is thy mercy, and infinite is the goodness which 
thou hast laid up for them that fear thee, infinite 
as thy own essential happiness, and the inexhausti- 
ble multitude of thy mercies. 

For thou, O Lord, art great, incomprehensibly 
great ; thy power knows no bounds, thy wisdom no 
number, thy kindness no measure ; neither do thy 
rewards and gracious gifts, which are in every re- 
spect worthy of, and of an extent equal to thyself. 
They must be so because thou thyself art the re- 
ward of thy saints, the hope of them that combat 
in this spiritual warfare, the crown of them that 
strive lawfully , and the joy and triumph of them 
that conquer. 



( 223 ) 



MEDITATION L. 

God's Goodness, our hope in Sufferings. 

These, O my God, are the many, the mighty be- 
nefits, with which thou one day hast decreed to 
satisfy the wants and cravings of thy needy chil- 
dren. For thou art the hope of them, whom all 
other hopes have forsaken. Thou art the crown of 
glory which shall adorn every head that over- 
cometh. Thou the eternal fulness of those blessed 
souls who hunger and thirst after thy righteousness 
and kingdom. Thou the never-failing comfort, 
communicating thyself to none but such as are con- 
tent to forego, nay have learnt to despise all worldly 
comforts in order to obtain thy everlasting and 
spiritual one in exchange. For they who set up 
their rest, and seek their satisfactions here, are re- 
puted unworthy of those, thou hast reserved for 
thine elect hereafter. But they w 7 ho are tormented 
here, are comforted hereafter ; and such as bear a 
part in the sufferings, shall not fail to obtain a share 
in the consolations, of their Lord and Saviour. For 
matters are so ordered by thy wisdom, that no man 
can have his joys and consolations here and here- 
after both ; God and mammon cannot both be serv- 
ed; to divide ourselves betw r een them, is to lose all 
pretence of rew r ard from either ; and heaven and 
the w r orld, spiritual and temporal, are objects so 
distant, things so incompatible, that he who resolves 
in good earnest to enjoy the one, is unavoidably 
obliged to give up all his pretensions to the other. 



224 



GOD'S GOODNESS, 



Upon these considerations my soul refuses to be 
comforted, and to find her happiness in this life? 
and rather chooses and begs of thee, my Lord and 
comforter, that these may be reserved for her future 
and eternal state. Acknowledging it most equita- 
ble, that every one should lose thee, who prefers 
any other thing before thee. And therefore I make 
it my most earnest request, that thou wilt not suf- 
fer me to take up with any treacherous empty com- 
forts, such as desert me when I stand in need of 
them: but rather give me a general disgust, and 
make all things besides bitter and loathsome to me, 
that my soul may delight itself in nothing but my 
God, whose excellences sweeten the bitterest afflic- 
tions that can possibly befall man in this valley of 
tears and trouble. 

Transported with the ravishing foretaste of this 
bliss, the first martyr St. Stephen, received the 
showers of stones poured on him by his murderers 
with triumph. The Apostles departed from the 
presence of the council, rejoicing that they were 
counted worthy to suffer shame for the name of 
Jesus. St. Andrew marched to his crucifixion with- 
out the least regret, because advancing to the pos- 
session of this bliss. The two great Apostles sub- 
mitted cheerfully to death. St. Peter by the cross. 
St. Paul by the sword. St. Bartholomew thought 
he made a prudent bargain when flayed alive, to 
purchase this with his skin. St. John drank up the 
poisoned cup without the least signs of fear. St, 
Peter long before, upon a taste of this unspeakable 
delight, cried out, it is good for us to be here : we 
ask no other happiness. Such mighty efficacy had 
a drop of this sweetness to create a disrelish of ail 
other pleasures : and what can we suppose would 



OUR HOPE IN SUFEERIXGo 



225 



have been the transports of his soul, could he, while 
in the body, have drunk the fulness of thy cup 
overflowing with delights unspeakable ? Some such 
antepast we may imagine vouchsafed to David when 
he cried out with holy zeal, O how great is thy 
goodness which thou hast laid up for them that seek 
thee ! and again, O taste and see how gracious the 
Lord is ! This is the blessedness we live in hope of: 
this we firmly believe thy bounty will one day be- 
stow upon us ; for this we fight under our Lord's 
banner against sin, the world, and the devil ; for 
the sake of this we are content to be killed all the 
day long, in assurance that in thee, our life, we 
shall live for ever. 

But, O thou hope of Israel, and desire of my 
heart, after which I pant night and day, make haste 
and tarry not Arise and come, and bring us out 
of prison, that we may give thanks unto thy name, 
and rejoice in the light of thy countenance. Let 
thine ears be open to the prayers of thy desolate 
orphans, and hold not thy peace at their tears ; 
they cry to thee for their daily bread, that, by the 
strength of that they may be sustained in their 
travels, and happily conducted to the wished-for 
end of their journey, even to thy holy mountain. 
Among these, I, the least and most unworthy to be 
called thy son, lift up my heart and voice, confess- 
ing that I have no right to cry to my heavenly 
Father, nor any desert which might challenge ad- 
mittance into thy house; but begging notwithstand- 
ing for thy own mercies' sake what nothing else 
can justify my asking, even that thy servant may 
not be confounded, which puts his trust in thee : for 
who shall enter into thy sanctuary, there to behold 
thy power and glory, unless thou open to him ? And 



226 



GOD ? S GOODXESS, 



if thou open, who shall shut? If thou break down 
it cannot be built again : and if thou shut up, there 
can be no opening. If thou withhold the waters 
they dry up. and if thou send them out, they over- 
turn the earth. If thou cut off, and command all 
that thou hast made back into nothing again, who 
shall control or hinder thee ? Such is thy power, 
and no less is thy mercy, extending to every thing 
to which thou givest being. And therefore we be- 
seech thee, remember that we are a part of the 
world framed by thee, and preserve thy own work- 
manship. Vile earth though we are, thou art our 
Maker, despise not the vessels of thy own mould- 
ing. Ashes and worms cannot indeed aspire to the 
blissful regions of eternity ; but that power, which 
made all things out of nothing, can find no difficulty 
in exalting even such as we are thither ; and that 
goodness, which moved thee to make them, is suf- 
ficient to prevail for making even thus happy, the 
creatures which thou wouldest not have made, 
hadst thou not intended that they should be happy. 

In this alone it is that I place my hope. For I 
will not trust in my bow, it is not my sword that 
shall help me ; but thy right hand and thine arm, 
and the light of thy countenance, because thou hast 
favour to thy own handy work. Thou knowest our 
frame and temper, that we are all as a leaf that 
withereth, our life a blast and vapour upon earth, 
and every man living altogether vanity. And these 
reflections give us confidence, that we shall find 
compassion for our frailties. For will the God of 
matchless strength exert his power against dry stub- 
ble, driven about by every gust of wind ? Will the 
king of Israel hunt a dog or a flea ? We have heard 
largely of thy mercy, 0 Lord, that thou didst not 



OUR HOPE IN SUFFERING. 



227 



create death, neither hast pleasure in the destruc- 
tion of the living, nor in the death of him that dieth 
by his own perverse choice, Suffer not, therefore, 
we beseech thee, that which thou never madest, to 
have dominion over the creatures which thou didst 
make. For if thou art grieved at our destruction, 
what can obstruct thy finding joy in our life and 
salvation l If thou wilt, thou canst save me, but I 
am not able without thee to save myself, though I 
would never so fain : For the number of my mise- 
ries is very great, and their weight lies heavy 
upon me. 

To will indeed is present with me, but how to 
perform that which is good I find not. Nay, even 
to will that good is not in my disposal, and even 
what I have the power to do, I sometimes find not 
the inclination to do, except thou grant my peti- 
tion, that thy will may be done in earth as it is in 
heaven. And what I would and could do, I know 
not how to set about, unless thy wisdom show the 
way, and enlighten my eyes, that I may discern and 
walk in it. Nay, farther yet, although I know my 
duty, and have the w 7 ill and ability sometimes to 
discharge it, yet all my knowledge is vain and im- 
perfect, unless thy true wisdom, which descendeth 
from above, render my knowledge active and effec- 
tual. For to thy will every thing is possible, and 
nothing can resist the great Lord of all. Let then 
thy will be done in us, upon whom thy name is 
called, that this noble creature perish not, which 
thou hast formed for the manifestation of thy own 
glory. For what man is he that liveth, and shall 
not see death, or who can deliver his soul from the 
hand of hell, unless thou please to work out his de- 



228 god's goodness^ 

liverance, who art alone that source of life, by 
whose life-giving influence all things live ? 

I have already ascribed my strength to thee, and 
with the most sincere humility, confessed that I did 
formerly trust in my own strength, which upon trial 
proved no better than weakness. When in this 
mistaken persuasion I attempted to run, 1 fell where 
I thought myself most able to stand. I stumbled 
and went backwards, and the prize I aimed at fled 
farther from me, when I thought myself making 
most directly up to it. Thus hast thou, by many 
disappointments of my vain confidence, brought me 
to a true sight of my own impotent condition. And 
by these dispensations I was instructed, when that 
appeared least of all in my power, which I imagin- 
ed most easy to be compassed, without any succours 
from abroad. How often have I boasted, that I 
would attempt this, or perform that good action, and 
neither performed, nor so much as attempted either? 
How often was my will not seconded by power? 
How often hath my power lost all its efficacy for 
want of the will to employ ? And whence all this, 
but want of looking up to him, from whence both 
the will and the power of doing good is derived, and 
thinking myself absolute master of both, when in 
truth I was so of neither? 

But, being now brought to a better sense, I ac* 
knowledge before thee, my God and Father, that 
by his ow 7 n proper strength no man shall prevail,, 
and that it is but a folly and vain presumption, 
when any flesh glories in thy presence. For it is 
not in man alone to will the good he can do, nor to 
perform the good he would do, no, nor to know the 
good he would or could do, but all their steps are 



OUR HOPE IN SUFFERING. 



229 



guided by thee. Theirs, I say, who are duly per- 
suaded, that it is not by themselves, but by thee, 
that they are conducted in the ways of holiness and 
salvation. Wherefore we most earnestly implore 
thee by the bowels of thy tender mercies, that thou 
wilt save the creatures thou hast made. For if 
thou wilt, thou canst do it ; and upon thy will to do 
it, depends the strength of our hopes, and the cer- 
tainty of our salvation. 

Call then to remembrance those tender mercies 
which have been ever of old, and finish that 
goodness in its utmost perfection, with the blessings 
whereof thou hast prevented me from the beginning. 
Well may I say, thou hast prevented me. For, 
long before this son of thy handmaid was born, thou 
didst prepare the way, wherein I should go, and by 
it be led to the glories of thy house. Before thou 
hadst formed me in the womb thou knewest me, 
and hadst determined all thy good pleasure concern- 
ing me; and ever since I was born, I have been 
holden up by thee, my God and my hope, even from 
my mother's breasts. 

For su@h is thy comprehensive and unchangea- 
ble knowledge, that what I now expect thousands 
of years to come, in thy eternal purpose is fixed 
and done already : and, although with regard to 
the event it be still future, yet in thy foresight 
it is already passed beyond the possibility of al- 
teration. What this is, so far as I am concerned, 
stands indeed entered in thy book; but I, who 
know not what thou hast determined, am full of 
fear and jealousies. The vast variety of dangers 
that threaten me on every side ; the troops of ene- 
mies combined against my life, the numberless mise- 
ries that obstruct and intercept my course ; these 

u 



230 



god's goodness 



fill my soul with such perplexity and dread, that 
wert not thou my assistance and support I should be 
lost and sunk into despair. 

But my hope is great in thee, my most merciful 
King and my God, and in the multitude of the sor- 
rows which I have in my heart, thy comforts re- 
fresh my soul. The signal marks of thy goodness, 
even before I was born, in making such provisions 
for my happiness ; the many more which have fol- 
lowed me since, and been particular to me, besides 
those common to other men ; these all forbid me to 
distrust, nay, they engage me to be very confident 
that the past demonstrations of thy love, are pledges 
and earnests of more and better blessings in reserve ; 
that so much done on my behalf already, was never 
intended to be lost ; but what thou hast begun thou 
wilt graciously finish, and grant me in thy own 
due time to see the felicity of thy chosen, and re- 
joice in the gladness of thy people, and give thanks 
with thine inheritance. 

Why should I not believe and hope all this ? Or 
how indeed can I do otherwise, when these glo- 
rious instances of thy favour and love occur to my 
thoughts, so often but never too often mentioned, 
O my love and only delight ? Whom I love because 
thou first lovedst me ; and provedst it by those pre- 
cious evidences of creating me like thyself, prefer- 
ring me in honour above thy other creatures, and 
instructing me how to keep up the dignity of my 
character, which is then only preserved, when I 
know and serve thee, for whose use and glory I was 
made. 

The same large expectations are farther che- 
rished by one reflection more, that of thy angels 
being made ministering spirits for me, and having 



OUR HOPE IN SUFFERING. 



231 



a charge given them over me, to keep me in all my 
ways, lest at any time I hurt my foot against a 
stone. These are the guards, the shining sentinels 
upon the new Jerusalem, and thy mountains round 
about her ; keeping watch over thy flock night and 
day, lest our adversary the devil, should at any 
time surprise weak and unwary souls, and tear 
them in pieces like a lion, while there is none to 
help. These are the denizens of that blessed city 
above, which is mother of us all, sent forth to minis- 
ter for them that shall be heirs of salvation, that 
they may support and conduct them safely ; and 
who constantly behold the face of their Father in 
heaven, who hath committed his little ones to their 
care. , 

And great is their affection towards their fellow- 
citizens, as the persons in whom they hope to see 
the breaches of their own order one day repaired. 
Hence are they so wakeful and solicitous about us, 
so ^eady to relieve us at every time and place, 
supplying our wants, and going diligently upon des- 
patches between us and thee, our common Lord. 
Attending upon our devotions, presenting our re- 
quests before the throne of grace, and from thence 
conveying down to us the blessings we desire. These 
bright attendants always keep us company, go in 
raid out with us; observe how holily, how decently, 
we behave ourselves in the midst of a crooked and 
perverse generation; with what earnest zeal we 
seek thy kingdom, and the righteousness thereof; 
with what fear and trembling we serve the Ma- 
jesty on high, and with what pious raptures our 
hearts are transported at thy goodness. They assist 
us in our labours, watch over us in our beds, en- 
courage us in our conflicts, crown us in our con- 



232 



god's goodness 



quests, rejoice with them that rejoice, provided they 
rejoice in thee, and mourn with them that mourn, 
when their sorrows and sufferings are for thy sake. 

O how vigilant is their care ! O how fervent 
their affection ! and all this for the magnifying that 
inestimable love, wherewith thou hast vouchsafed 
to love us. For they love whom thou lovest, keep 
them whom thou keepest, and forsake them whom 
thou forsakest. They love not the wicked, because 
thou hatest all the workers of iniquity, and abhor- 
rest them that speak lies. When we do well, the 
angels rejoice, and the devils are grieved : when we 
go astray, we bring joy to devils, and defraud the 
angels of that joy w T e owe them. For there is joy 
in heaven, over one sinner that repenteth; and 
triumph in hell over one righteous man that re- 
lapseth into sin. Do thou, therefore, gracious Father, 
enlarge thy angels' joy; and furnish matter for it 
daily more and more, that thou mayest be glorified 
in our obedience, and we may be brought with 
them into thy one fold, to give thanks for ever to 
thy holy name, O Almighty Maker of angels and 
men. 

These benefits I gratefully commemorate, and 
admire the greatness of that love, which gave thy 
holy angels for ministering spirits to us. Thou hadst 
given all things under heaven for our use and ser- 
vice, and as if thou thoughtest all this too little, 
thou hast given us the inhabitants of heaven itself, 
for the same gracious purposes. Let thy angels, O 
Lord, praise thee ; let all thy works render thanks 
unto thee, and let thy saints for ever bless thee, for 
this mighty favour. O God, our glory, how hast 
thou honoured, how hast thou enriched, how highly 
hast thou exalted and ennobled us with thy mani- 



OUR HOPE IN SUFFERING. 



233 



fold and marvellous gifts ! how excellent, how won- 
derful is thy name, O Lord, in all the world ; thou 
that hast set not only thine, but our glory above 
the heavens ! Lord what is man, that thou art thus 
mindful of him, or the son of man, that thou should- 
est thus set thy heart upon him ? Thus hast thou 
eminently verified thy own word, that thy delight 
is with the children of men. But is not man cor- 
ruption, and the son of man a worm 1 Is not every 
man living altogether vanity ? Yet dost thou, by a 
most astonishing condescension, open thine eyes 
upon such a one as this, and bring him into judg- 
ment with thee. 



( 2U ) 



MEDITATION LI. 

The Methods of God's Grace. 

Teach me, thou unfathomable abyss, thou wis- 
□a, by which the world was framed, which hast 
weighed the mountains in scales, and hanged the 
vast globe of the earth in a balance ; w T eigh up, I 
beseech thee, this heavy mass of body by thy invisi- 
ble power, and raise it nearer to thyself, that I may 
discern and know^ how wonderful thou art in all the 
world. 0 Light ! antecedent to, and productive of 
all other light, whose brightness shined alone on the 
everlasting hills, and to whom all things lay naked 
and open, even before they were made ; whose 
.purity abhors the least blemish : what pleasure 
canst thou take in man ? What fellowship can light 
so clear have with darkness so gross ? Or where is 
it. that thou hast prepared a sanctuary in me, fit 
so glorious and holy a majesty to enter and 
dwelL and take delight therein? The Spirit, by 
whose sanctifying graces all things are cleansed, 
T * - h:ch carrot be seen by any, much less be pos- 
sessed by any, but the pure in heart, will not cer- 
tainly lodge in any but clean habitations. 

And is it possible to find in man a place fit to re- 
ceive thee ? Who can bring a clean thing out of an 
unclean ? Who indeed, but he, whose very essence 
is purity ? For that which is unclean itself cannot 
cleanse any other thing. And this was especially 
signified to our forefathers, the Jews, in the law 
given from a mountain burning with fire, and out 



METHODS OF GOD'S GRACE. 



235 



of a cloud and thick darkness, by which it was 
ordained, that whosoever was touched by a person 
under legal uncleanness, should be reputed from 
that contract unclean. And such, alas ! are we 
all : even the very best of us polluted ; conceived, 
and born in corruption ; and carrying the marks of 
our impurity so visible, so foul, that it is to no pur- 
pose to attempt the concealing our blemishes from 
thy all-seeing eyes: unless thou, therefore, who alone 
art pure, vouchsafe to sanctify us, we never can be 
clean. And this mercy thou dost vouchsafe to 
those among the sons of men, in whom thou conde- 
scendest to dwell. These thou hast called and 
chosen out of the world, justified in the world, and 
wilt exalt and glorify them when the world shall 
be no more. 

Those whom thy love hath chosen to be holy 
temples for thy majesty, thou cleansest by thy 
Spirit, and sanctifiest with the washing of water by 
thy word. Their names and numbers are exactly 
known to thee, who countest the number of the 
stars, and callest them all by their names: these 
happy men are written in the book of life, and so 
preserved by thy power, through faith unto salva- 
tion, that all things, even their own faults and frail- 
ties, work together for good to them. Though they 
fall, they shall not be utterly cast down, because 
thou upholdest them with thy hand. Thou keepest 
all their bones, so that not one of them is broken. 

But dismal and most dreadful is the end of sin- 
ners, whose names and crimes are likewise known 
to thee, who tellest the sands of the sea, and sound- 
est the great deep. These for their manifold and 
obstinate offences, thou givest up to their own 
hearts' lusts, and lettest them follow their own 



236 



METHODS OF GOB'S GRACE. 



imaginations. And when they are thus permitted 
to perish in their folly, all things work together for 
their hurt, and the very prayer of the wicked is 
turned into sin. Insomuch, that what promising 
appearances soever they make, yet all at last is 
blasted, and comes to nothing ; and even such as 
seem to have set their nest in the stars, are brought 
down, and cast out as dung upon the face of the 
earth. 

Great and marvellous are these thy counsels, 
O most worthy Judge Eternal, who sittest in the 
throne of equity, and bringest to pass things deep 
and unsearchable. And well may these strike ter- 
ror through every part of me, since man, during 
this mortal state cannot attain to perfect security, 
but is still left exposed to temptation and danger, 
that he may accomplish his warfare with the 
greater circumspection, serve thee in holiness and 
righteousness all the days of his life with fe ar, and 
rejoice unto thee with reverence. That his obe- 
dience may be preserved by awe, and his joy tem- 
pered with humility and trembling ; that he who 
girdeth on his armour should not boast himself, as 
he that putteth it off; nor any flesh glory in thy 
presence, but rather fear and humble itself before 
thy Majesty, when all are kept in this profitable 
ignorance of what may befal them in their latter 
end; and cannot make a judgment of thy love or 
hatred, or sing songs of triumph to their souls, till 
ail the hazards of the fight be over. 

How many have our own eyes seen, how many 
more have we heard of, (which yet I never see, or 
hear, or recollect, without great impression) who 
have been long renowned for conspicuous patterns 
of heroic virtue, and such as seemed, if any could 



METHODS OF GOD'S GRACE. 



237 



do so absolutely, to have made their calling and 
election sure, and yet upon some trying emergency, 
even these men have been vanquished and en- 
snared, and so entirely lost, not only to the prac- 
tice, but by degrees to the very principle of good- 
ness, as to wallow and be hardened past all feeling 
in the most enormous and scandalous sins. Such 
are the stars of heaven struck down to the earth, 
with a sweep of the dragon's tail. How many on 
the other hand (which sustains me with comfort) 
who have lain grovelling in dust and filth, profli- 
gate and ignorant, as well as averse to all good- 
ness, yet even these abandoned wretches thou hast 
wonderfully raised, when they seemed to be just 
sinking into hell. Thus may w T e frequently observe 
the living die unexpectedly, and the dead in tres- 
passes and sins, as much to our surprise, raised to a 
life of righteousness and hope : light clouded over 
with darkness, and darkness breaking forth into 
marvellous light. Publicans and harlots seizing 
heaven by violence, and the children of the king- 
dom cast into utter darkness. 

And whence all this, but because they ascended 
into that mountain of pride into which the first pat- 
tern of disobedience went up an angel, but came 
down a devil? whereas the meek and humble are 
the persons chosen and called, sanctified and built 
up a meet habitation for the majesty of the great 
God, through the Spirit of his grace. With these 
thvou enjoyest holy and chaste delights: dwelling in 
their hearts by thy presence, and making them 
thy temple, which is the highest honour our human 
nature is capable of. 

For this soul of ours, which thou hast created by 
thy word, though not of thy own substance ; nor 



238 



METHODS OF GOD'S GRACE. 



yet of any elementary matter, but out of nothing : 
this rational, intellectual, and spiritual being, ever 
living, and ever in motion, (upon which thou hast 
impressed thy likeness, and consecrated it to thy- 
self by the laver of regeneration) is put into a 
capacity of receiving thy Divine Majesty, and so 
contrived, as to be filled with thee, and nothing 
else but thee. When it is in possession of thee its 
desires are satisfied, and nothing besides remains 
an object of its wishes. But while it continues to 
desire any external object, it manifestly betrays 
the want of thee within ; because when thou art 
there it seeks for nothing beyond thee. 

For since thou art the supreme and universal 
good, in thee possessing all things, it cannot want 
any thing that is good. But if it do not desire that 
which is the sum of all good, some other good will 
necessarily be sought after, because it hath not yet 
attained to all, nor yet to the chief good, and aims 
at the possession of the creature rather than the 
Creator. And so long as the creature is the object 
of its desires, those desires are never to be satisfied : 
for some fresh thing is ever presenting itself, and 
the soul still remains empty and discontented, be- 
cause out of its element, and destitute of its proper 
happiness. For nothing is so, but the utmost per- 
fection it is qualified for, and such alone is that 
blessed Original, after whose image it was made at 
first. Now thou art pleased thus to communicate 
thyself only to such, who desire nothing but thee. 
Such thou makest holy, as thou art holy, pure and 
worthy of thee such esteemest thy friends, who 
counting all things but as dross and dung, propose 
no other end, no other bliss but to gain thee alone* 



METHODS OF GOD'S GRACE. 



239 



And this is the blessedness, which thy mercy hath 
bestowed upon man : this is the honour, with which 
thou hast distinguished thy favoured creature, and 
exalted him far above the rest of the works of thy 
hands. And now, O Lord, at length I have found 
out the place where the great, the good, the mighty 
God is pleased to dwell. Even in that soul which 
thou hast formed into a resemblance of thy own 
excellences ; which seeks, and loves, and longs for 
thee alone ; but not in that, which divides its affec- 
tions, and either loves thee, and desires thee not, or 
loves and longs for other things besides thee. 



( 240 ) 



MEDITATION LIL 

The Knowledge of God. 

I have gone astray like a sheep that was lost ? 
seeking thee with great anxiety without, when yet 
thou art within, and dwellest in my soul, if it desire 
thy presence. I wandered about the villages and 
streets of the city of this world, inquiring for thee 
every where, and found thee not ; because I ex- 
pected to meet that abroad, which all the while I 
had at home. I sent my messengers into all quar- 
ters, and charged my bodily senses to make strict 
search, and bring back a true report, but all to no 
purpose ; because I took a wrong method, and em- 
ployed those who were not qualified for the disco- 
very. This error I now perceive, because thou hast 
enlightened and showed me the right way; for 
though thou art within me, yet none of these sen- 
tinels could give any account how thou earnest 
thither. 

My eyes declare if God have no colour, he came 
not in at those doors ; my ears, if he made no noise, 
did not pass this way ; my nose, if he did not affect 
the smell, he entered not by me ; my palate, if he 
have no taste, he could not enter here ; my touch, 
if he be not a bodily substance, I can give no ac- 
count of him. These qualities then do not belong 
to thee, my God, because I am not conscious of any 
such impressions upon thy approach. For thou 
hast not the form of a body, nor the whiteness of 
light, nor the sparkling of precious stones, nor the 



THE KNOWLEDGE OF GOD. 



241 



harmony of music, nor the fragrancy of flowers, or 
ointments, or spices, nor the delicious taste of honey, 
nor the charms of those things that are pleasant to 
the touch, nor any other qualities by which our 
senses are entertained. When I seek after God, 
I pursue a happiness very different from all these; 
for to suppose him such a being, as even brutes are 
capable of feeling with the organs of sense, were to 
think most unworthily, most absurdly of him. 

And yet I cannot but acknowledge, that in God 
I expect to find a certain light above all other light, 
too bright for mortal eyes to behold ; a powerful 
voice above all other voices, too strong for any ear 
to hear ; a sweetness above all other sweets, too ex- 
quisite for any taste to relish. A light shining 
without being confined by any determined space ; 
a voice sounding without losing itself in air; a fra- 
grant perfume without the assistance of winds to 
waste it. Such is my God, and there is none that 
can be compared unto him : and such is the object, 
which my soul loves and longs after. 

And too late it was, that I set my heart upon 
thee, O my beloved, whose beauty was from ever- 
lasting, and yet is always new and blooming. Too 
long did 1 pursue thee in vain, while running after 
the beauteous creatures thou hast made, and think- 
ing there to find thee. Thou wast with me, but I 
was not with thee ; and those things kept me at a 
distance from thee, which yet could not subsist ex- 
cept in and by thee. I asked the earth, if it was 
not my God, and it answered No ; and all that it 
contains, unanimously agreed in the same confession. 
I asked the sea, the great depths, and all the vast 
and strange variety of creatures, living and engen- 
dered in those watery regions; they replied* We 

x 



242 



THE KNOWLEDGE OF GOD, 



are not thy God, look for him above us, I inquired 
of the firmament, and the air with all its inhabi- 
tants, the sun. and moon, and stars, declared they 
were not God. Then I desired the object of my 
senses, to inform me somewhat of that good, which 
ihey disclaimed all pretence of being taken for. 
They all cried out aloud, It is he that made us. 
At last I resorted to this globe of the world, but 
there again the answer was. I am not God, but I 
am by him : the Being whom you seek in me is he 
that made me. And you look much too low : for 
he who made and governs me is much more excel- 
lent, and seated far above me. 

Now by inquiring of the several creatures, I 
mean by an attentive consideration of their respec- 
tive natures and conditions, and by their answers. I 
obtain that evidence of their being created by God, 
which is the plain result of such a consideration. 
For most agreeable to the experience of every wise 
and sober person, is that declaration of the Apostle, 
that the invisible things of God are clearly seen 
from the creation of the world, being understood by 
the things that were made. 

After consulting thus the creatures abroad, I 
came home at last, descended into myself, and 
asked, What art thou ? The reply made me was. 
A rational and mortal man. Then I begun to ex- 
amine what, and from whence this sort of animal 
should be, and presently reflected, Whence could 
it possibly be but from thee ? It is thou, my God. 
that hast made me, and not I myself. But still, 
who art thou ? Thou art he, by whom I live; he 
bv whom all things live : thou art the true God, 
the only omnipotent, and eternal, and incompre- 
hensible and infinite. Everlasting, and nothing dies 



THE KNOWLEDGE OF GOD. 



243 



in thee ; for thou art immortal and inhabitest eter- 
nity, wonderful in the eyes of the angels, inexpres- 
sible, unsearchable, and of perfection so great as 
wants a name. Strong and powerful, and greatly 
to be feared, without beginning and without end, 
thyself the beginning and the end of all things. 
Existing before time was, governor and Lord of all 
that thou hast made ; whose causes all are fixed in 
thee, and the effects subsist in such manner and to 
such a term, as thy immutable wisdom sees fit. 

Tell then thy servant, who desires to know, 
whence could man take his original, but from thee ? 
Could any of us give life and being to himself? 
Nay, was it possible for any other to give him either, 
but for thee alone ? Art not thou the first and Su- 
preme Being, from whom all else receive their be- 
ing? Whatever is, is certainly from thee; for no- 
thing is without thee. Thou art the fountain of 
life : whatever lives, by thee it lives ; for nothing 
can live without thee. Thou hast made all things, 
and can I then doubt who made me ? Thou cer- 
tainly art my Maker, and I thy workmanship. 
Thanks be to my God, by whom I and all things 
subsist and live, for my creation: thanks to this 
skilful artificer, whose hands made and fashioned 
me, for creating me a man. Thanks to that light, 
which discovered itself to me, and me to myself. 
For in finding and knowing myself, I find and know 
thee: and by the communication of thy light it is 
that I know thee. Thanks, therefore, O my God, 
all thanks and praise be to thee, for thus enlighten- 
ing me. 

But how can I pretend to say, I know thee thou 
God infinite, incomprehensible, the King of kings, 
and Lord of lords, who only hast immortality, and 



244 



THE KNOWLEDGE OF GOD. 



dwellest in light which cannot be approached unto, 
whom no man hath seen, or can see ? A God that 
hidest thyself from mortal eyes ! And who can 
know what he hath never seen ? The herald, sent 
to prepare the way for thy truth, proclaimed, No 
man hath seen God at any time ; and that truth 
itself declared, No man knoweth the Son, but the 
Father, neither knoweth any man the Father* 
but the Son. Thus the Lord is said to be high 
above all heavens, and such as even the angels 
(strictly speaking) do rather admire than behold : 
This is the heaven to which none hath ascended 
up, but he that came down from heaven : Thus 
the Father is known to none, but the Son and the 
Spirit proceeding from both ; and the Son to none 
but the Father and the same Spirit common to 
them both : The holy and wonderful Trinity does 
then exceed all comprehensions but its own ; and 
the very angels, who are continually looking into 
this glorious essence, and contemplate it with a 
most intense desire, yet are not able to express^ 
conceive, or acquaint themselves thoroughly with 
all its most mysterious perfections. 

How is it then that I know the most high God 9 
w T hom neither heaven nor earth contain, whom 
even cherubim and seraphim adore with astonish- 
ment, and veil their faces with their wings before 
him that sits on the throne; crying out, Holy, holy, 
holy, Lord God of hosts, heaven and e^irth are full 
of thy glory ? I know thee not my God, as thou art 
in thyself, but as thou art with respect to me : 
not in thy essence, but thy operations ; and even this 
knowledge is not from any powers of my own, but 
wholly owing to the guidance of that light, which 
thou art pleased to reflect upon me. Thy glories 



THE KNOWLEDGE OF GOD. 



245 



are understood by thyself alone, thy grace and 
goodness manifested to me. And what art thou 
with respect to me ? Tell me, O Lord, and say unto 
my soul, I am thy salvation. Hide not thy face 
from me, lest I die. Suffer me to speak to thy 
mercy, who am but dust and ashes. Thou hast 
made thy voice to be heard from above, and broken 
through the deafness of my heart ; thy light hath 
shined forth; and thou hast showed me that thou 
art my Saviour and my merciful God ; and thus it 
is that I have said I know thee. 

Thus have I known thee, the only true God, and 
Jesus Christ whom thou hast sent. How wretched 
was that blindness, in which I saw thee not! how 
stupid that deafness, when I heard thee not! how 
miserable my condition, when I loved thee not ! For 
no man loves thee, who does not see thee, and none 
can see thee, who does not love thee. 

Honour and praise, and thanksgiving be to the 
light of my life, for those manifestations of himself, 
which he hath vouchsafed to make to my soul. 
But how is it that thou hast manifested thyself to 
me? Even by instructing me, that thou art my only 
God and Creator, the true living God, almighty, 
immortal, invisible, eternal, incomprehensible, un- 
searchable, unchangeable, infinite, by whom all 
things were made, and the principles of all sub- 
sist. Whose majesty, as it had no beginning or 
increase, so shall it never have diminution or end. 
The one only God, Father, Son, and Holy Ghost, 
three persons and one substance, author and com- 
mon cause of all things visible and invisible, who 
by thy mighty power didst at the beginning of 
time form spiritual and corporeal substances; the 
angels of the former, the things of this world of the 
x 2 



2±6 



THE KNOWLEDGE OF G-GD.- 



latter sort, and man partaking of both nature?, 
consisting of body and spirit, by a stupendous con- 
junction of material and immaterial, and all these 
created out of nothing. 

I know and acknowledge thee. 0 Father, begot- 
ten of none : thee. 0 Son. begotten of the Father - 
thee. O Holy Ghost, the Comforter, proceeding 
from both., three persons co-equal, eonsubstantiah 
co-eternal. This holy undivided trinity in unity, 
and unity in trinity. I believe with the heart unto 
righteousness, and confess with the mouth unto sal- 
vation. 

I confess and acknowledge thee the true God. 
and our Lord Jesus Christ, the only begotten Son 
of God. Creator. Saviour., and Redeemer of me. and 
of all mankind. Begotten of the Father, before all 
worlds. God of God. Light of light, very God of 
very God. being of one substance with the Father, 
and Holy Spirit, by whom all things were made, 
Firmly believing, that thou, God. by a marvellous 
concurrence of the whole Trinity, wast for us men 
and for our salvation, incarnate of the ever blessed 
virgin Mary, conceived by the operation of the 
Holy Ghost, and so perfect God was made perfect 
man. of a reasonable soul and human ilesh sub- 
sisting. 

Who. though in regard of thy Divine nature, 
thou art impassible and immortal, yet. for the 
unspeakable love, wherewith thou hast loved us, 
didst, by taking our human into that Divine nature, 
become subject to sufferings and death. And thus 
the same Son of God condescended to die upon the 
cross for a time, that he might deliver us from 
everlasting death. Thou giver of light, descendest 
into the grave, and the third day didst rise again 



THE KNOWLEDGE OF GOD. 247 

from thence a glorious and triumphant conqueror ; 
taking up that blessed body of thine, which for our 
sins had lain dead in the grave, and restoring it to 
life the third day, according to the Scriptures, that 
thou mightest enthrone it at the right hand of the 
Father. Then didst thou lead that captivity cap- 
tive, which the enemy of mankind had taken pri- 
soner ; and thus, thou the very Son of God, with 
our substance, that is, the human soul and body, 
hast ascended up on high, far above all heavens ; 
angels, principalities and powers being made sub- 
ject to thee; where now thou sittest at the right 
hand of God, in endless overflowing life, in light in- 
accessible, in that peace which passeth all under- 
standing. 

There we believe and worship Jesus Christ, very 
God and very man ; confessing that God, who hath 
so exalted thee, is thy Father of a truth; and wait- 
ing for thy coming in the end of the world to judge 
the quick and dead, and render to every man 
according, to his works ; to the good, reward and 
rest; to the evil, grief and punishment eternal. For 
at that day shall all men hear thy voice, and shall 
come forth with their own bodies, that each may 
receive at thy hand according to that he hath done 
in his body, whether it be good or bad. Thou art 
our life, thou art our resurrection, and in thee we 
look for a Saviour, Jesus Christ the Lord, who shall 
change our vile body, and fashion it like unto his 
glorious body, according to his mighty working, 
whereby he is able to subdue all things to himself. 

I know and acknowledge thee, the one true God, 
Holy Spirit, proceeding from the Father and the 
Son; of the same substance and eternity with the 
Father and the Son, our advocate and comforter: 



248 



THE KS OWL EDGE 01 C-OD. 



who didst descend like £ 
Lord Jesus Christ, and a] 
the blessed Apostles. M 
ning of the world shed a 
upon all the saints and < 
the mcurbs ci the Fropb 
the wonders of his kingc 
and the Son together ai 
in all churches of the sai 
thy meanest servant, beg leave to publish thy 
praises, for the saving ii^br communicated ;o my 
poor soul. For thou art the true light, the holy 
fire of God, to whom all saints are subject: the 
Spirit of truth, who by thy unction teachest us all 
truth ; without whose grace it is impossible to please 
God : for thou art God of God, and light proceed- 

the Father of'.ighrs. and from Lis Son Jesus Cbrist 
our Lord. With these thou art co-equal, and co- 
eternally united in the same e^ence, and with them 
reignestj and art glorified by a singular and a most 
stupendous union. 

Thus do I know the one true God, three in per- 
sons, and one in essence ; thus do I confess and adore 
with my whole heart the maker ahd goYernor of 
all things that are in heaven and earth, and under 
the earth. I know thee by that faith which thou 
Last inspired into me : for thou art the light of my 
eyes, the hope of all the ends of the earth, the joy 
of my youth, and the support of my old age. All my 
braes shall be joyful in thee, and say, Lord who is 
like unto thee ? Yea, who among the gods is Eke 
unto thee. O Lord, who art not made as they were, 
by men's hands, but who thyself didst make the 
hands of men ? The images of the heathen are sii- 




THE KNOWLEDGE OF GOD. 



249 



vet and gold, and all their gods are devils. But it 
is the Lord that made the heavens. The Lord he 
is the God. The Lord he is the God. Confounded 
be all the vain gods, and let them lind no place in 
heaven and earth, who made neither heaven nor 
earth : but let heaven and earth, and all that there- 
in is, for ever glorify and praise thy name ; for thou 
hast made heaven and earth, and all that therein is, 



( 250 ) 



MEDITATION LIII. 

Maris Vileness and God's Excellence. 

Who is like unto thee, O Lord, among the gods, 
who is like unto thee, glorious in holiness, fearful 
in praises, doing wonders ? Too late, alas t it is, that 
I am brought to a due sense and knowledge of thee. 
A thick and gloomy cloud hung too long before my 
blinded eyes, through which I was not able to dis- 
cern the Sun of Righteousness and Light of truth. 
I was muffled up in darkness, a child of darkness* 
and did not only endure, but love my darkness ; be- 
cause as yet in ignorance of the truth. I was 
blind, and fond of defect and misery, and every day 
bewildered more and more, in darkness that might 
even be felt. And what kind friend was he that 
took me by the hand to draw me out of this sha- 
dow of death ? Who so compassionate a guide to 
this blind wretch, to seek me when I sought not 
him, to call me when I never cried for help, never 
complained, nay, never felt my calamitous and lost 
condition ? This can be none but thee, my God, the 
Father of mercies, and the God of all comfort. No 
bowels less enlarged than thine could show such 
tender pity and affection. Blessed, therefore, be 
thy name ; for ever blessed be thy name ; for ever 
blessed be thy love, which was found of a miserable 
creature, who sought thee not, and asked thee not, 
for him that inquired not after thee. 

In this spiritual, as heretofore in the natural 
creation, thy powerful voice said, let there be light. 



man's vilexess axd god's excellexce. 251 



and there was light. The gross night which swam 
before my eyes dissolved in an instant. I felt it 
scatter, and descried the dawning day, and heard 
the powerful command, and full of thankful won- 
der cried out, Thou verily art my God, which hast 
brought me out of darkness and the shadow of 
death into thy marvellous light. Thou spakest the 
word, and behold I see. Then did I first discover 
the horror of my former darkness, the dismal abyss 
in which I lay ; and trembled at the reflection. O 
wretched state ! O most uncomfortable blindness, 
which all the light of heaven did not penetrate ! 
O deplorable ignorance ! which knew not him who 
made me, preserves me, is always present with me, 
always inseparably in me. Thanks to my God, for 
bringing me to a sight of that, which I must needs 
have seen before, had not my corruption been so 
opposite to thy purity ; but then, alas ! we are in 
direct contrariety ; thou light, I darkness ; and dis- 
cern thee I could not, till thou dartest thyself into 
my soul ; for there is no light besides, none without 
thee. 

Such is my meanness and misery, considered in 
itself, but I am yet much more vile and despicable 
in my own sight, when from such reflections I raise 
my soul to contemplate thy unchangeable majesty, 
O Lord God most holy, God of gods, and Lord of 
lords, at whose presence the hosts of angels trem- 
ble, dominions and thrones fall down and adore, of 
whose power and wisdom there is no end, no mea- 
sure ; w r ho hast laid the foundations of the world 
upon nothing, and gathered the waters of the sea 
together as an heap ; the most mighty God of the 
spirits of all flesh, at whose word and presence the 
heavens and the earth quake, and to whose beck 



252 



MAN 9 S vileness 



every element pays a ready obedience. Even so* 
blessed God, be thou for ever worshipped, obeyed, 
and glorified by thy whole creation. Amen. 

In company with these, I, thy unworthy servant, 
do bow the neck of my heart by faith, and prostrate 
myself before the footstool of thy majesty, with 
humble gratitude for all thy mercies, but more es- 
pecially for that spiritual light and guidance which 
thou hast been pleased to vouchsafe unto me. By 
thee, O true light, who lightest every man that 
cometh into the world, I see and am thankful. I 
feel thy bright beams descending from above into 
my soul, cherishing and warming my inward parts, 
and making glad all my bones: finish, I beseech 
thee, the good work already begun in me. In- 
crease thy blessed gift, and let the brightness of thy 
illuminating grace diffuse itself plentifully through 
every power and faculty of my mind. 

What glowing in my breast is this I feel ? What 
light, that darts its rays into my soul ? O fire that 
never art quenched, kindle my affections ! O Sun of 
Righteousness, that never settest, never art clouded, 
shine in my heart ! How sweet is thy warmth ! how 
secret and pleasant thy cheerful light ! O let me 
ever be inflamed with thy Divine, thy delightful 
beams. Wretched are they that burn with impure 
fires ; wretched, that walk by any other light, and 
remain destitute of thine: wretched those blind 
eyes, which do not, wretched those dim eyes which 
cannot, wretched those wilful eyes which wink hard 
and will not see the truth. Wretched they, who 
do not turn away their eyes from beholding vanity ; 
for being long habituated to darkness disables such 
from bearing the brightness of thy light, or valuing 
as they ought, the blessing of thy cheering influ- 
ences. They feel, and approve, and dote upon 



AND GOD ? S EXCELLENCE*. 



253 



darkness ; and, sinking every day into grosser de- 
grees of ignorance, know not upon what slippery 
ground they stand, nor the dangerous precipices 
into which they are falling. O miserable wretches, 
who are not sensible of the worth of what they 
lose ! And yet more miserable those hardened souls, 
who are sensible of their loss and ruin, but never- 
theless stumble and fall with eyes broad open, and 
go down quick into hell. 

O heavenly lustre ! which discoverest thyself 
only to unblemished eyes and clean hearts ! Bless- 
ed are the pure in heart, for they shall see God, 
Cleanse me thoroughly, thou sanctifying Spirit; 
take out the beams and motes from my eyes, that I 
may be qualified steadily to behold thy Divine beau- 
ties. Command the scales of my old errors to fall 
off, which like thick mists dance before my deluded 
sight, and pierce them through with thy resplen- 
dent beams, that in thy light I may see light. 
Praised be my God, the fountain of light; for, 
whereas T was formerly blind, now I see : strengthen 
then, I beseech thee, and diffuse this grace yet 
more plentifully in my soul. Open thou my eyes, 
that I may discern the wondrous things of thy law. 
Thanks for the prospect I already have of thy stu- 
pendous perfections, which though as yet but dis- 
tant and indistinct, dark and through a glass, is 
such as makes me vehemently desire a nearer view, 
and one that may be face to face. 0 ! when shall 
that day of joy and triumph come, which shall in- 
troduce me into the secret place of thy dwelling, 
the constant bright abode of thy majestic presence, 
that I may satisfy my largest wishes, and find a 
fresh and never-ceasing pleasure in still desiring 
what I enjoy, and enjoying what I desire. 

Y 



( 254 ) 



MEDITATION LIV. 

Desires for future Happiness. 

Like as the hart panteth for the water-brooks? 
so longeth my soul after thee, O God. O fountain 
of living water, when shall I, who have travelled 
through this dry and desolate wilderness, in w T hich 
there is no way, approach thee, that my soul 
may be satisfied with the plenteousness of thy mer- 
cy ? Behold, O Lord, thou art the well of life, I 
thirst, O quench my thirst. Yea, after the living 
God do I thirst, O suffer me to drink of thy plea- 
sures ; and hasten that day of praise and thanks- 
giving ; that day which thou, O Lord, hast made, 
that thy servants may rejoice and be glad in it. 
O glorious day ! O everlasting morning ! whose sun 
pever declines, in which I shall hear that most 
transporting sentence, enter thou into the joy of 
thy Lord. Into that joy, where are things great 
and unsearchable, yea, marvellous things without 
number. A joy without conclusion, without inter- 
ruption, without allay ; where we shall meet with 
all we can wish, and rest secure from all we can 
fear; free from the enemy's assaults, from the 
tempter's seducing insinuations; full of security 9 
and rest, and peace, blessed with the ravishing 
vision of the Deity for ever : such is the joy of the 
Lord thy God. 

O joy most exquisite, most excellent, most com- 
prehensive; above which, in comparison of which, 
beside which, there is no joy. When shall I enter 



DESIRES FOR FUTURE HAPPINESS. 255 



into thee, and behold my God that dwelleth in thee \ 
What is it that detains me from him whom my soul 
loveth ? How long shall it be said unto my eager 
heart, wait, wait patiently: And now, O Lord, 
what do I wish and wait fori Surely it is for thee, 
my Lord and Saviour Jesus Christ, who shall change 
our vile body, that it may be like unto thy glorious 
body. Surely it is for my Lord's coming to the 
marriage, that he may admit me into the bride 
chamber. Come quickly, Lord, and do not tarry. 
Come Lord Jesus in, and visit us in peace and fa- 
vour; come and unlock our prison doors, that thy 
released may rejoice before thee with a perfect 
heart. Come, thou desire of all nations, show the 
light of thy countenance, and we shall be whole* 
Come, my Light, my Redeemer, and set my soul at 
liberty, that I may give thanks unto thy holy name. 
How long must I continue to be tossed upon the 
waves of this mortal life, crying unto thee, O Lord, 
and thou hearest not ? Bow down thine ear, I be- 
seech thee, and listen when I call out of the deep, 
and bring me to the haven of everlasting bliss. 

O happy souls, who are delivered from the perils 
of this sea, and got safe to shore ; who have reached 
their native country, and exchanged their prison 
for a palace ! Happy those combatants, who have 
received that crown of glory, which they endured 
the fight of various afflictions to obtain, and are 
now translated from short tribulations to endless 
triumphs ! Happy beyond all expression, who have 
put ofF their load of frailty and suffering, who are 
in quiet possession of the glory which fadeth not 
away, and clothed with majesty and honour ! O 
blessed state, O kingdom everlasting, where the 
goals of the saints are in peace and felicity, where 



256 



DESIRES FOR FUTURE HAPPIXZSS 



eternal rejoicing is upon every head., and sorrow 
and sighing llee away. Where the saints reign 
with thee their beloved Lord, and deck themselves 
with light as with a garment. 0 kingdom ever 
blessed, in which thou. Lord, the hope and crown 
of all thy faithful servants, makest them glad with 
the joy of thy countenance, and that peace which 
passeth all understanding. Their joy knows no 
Tjounds. their mirth no sorrow, their health no pain, 
their light no intervals of darkness, their life hath 
no death, their happiness is universal, without the 
least mixture of evil : their youth is ever fresh and 
gay. their beauty always blooming, their love ever 
fervent, their pleasures have no abatement. For 
thou. 0 God. art their all in all, their sole, their 
chief, their perfect good. 

But the more we admire the happiness of them 
who are exalted to this secure and blissful state 
already, the greater cause have we to bewail our 
own misery, who are still exposed to all the storm? 
and shipwreck of a tempestuous and troubled sea : 
for we. alas ! can only hope the best, but are not 
sure that we shall ever make the port of everlast- 
ing life and salvation, For our life is a state of 
exile and captivity, our end unknown, our prospect 
wrapped up in clouds of a dark futurity. TVe lie 
at the mercy of winds and waves, and cast many a 
weary and longing look to the land of our hope 
and rest, But, 0 thou stay of our souls, our refuge 
and strength, whose light, like the sailor's star, 
shines through the thick clouds that hang over our 
heads, guide, we beseech thee, this floating vessel 
with the helm of thy cross, lest the deep swallow 
us up. Draw us out of these surges to thyself, our 
onlv comfort, whom now our weeping eves can but 



DESIRES FOR FUTURE HAPPINESS. 257 



just discern, standing afar off, like the dawn of the 
morning star, to conduct and receive us to the 
wished-for regions of light : we are thy redeemed, 
and as such cry unto thee ; captives indeed at pre- 
sent, but such as thou hast ransomed with thy 
most precious blood. Hear us, O God of our sal- 
vation, thou that art the hope of all the ends of 
the earth, and of them that remain in the broad 
sea. Thou standest upon the shore, and seest our 
dangers, and how our vessel works in the storm ; 
O save us for thy name's sake, and so direct our 
course, that we may happily decline those rocks 
on every side, which if we strike upon we are 
dashed to pieces. Thou knowest the value of our 
cargo, and the difficulties of the voyage. Save, 
Master, or we perish. 

This is our distressed condition at present, but 
when thou hast brought us home to thyself, the 
fountain of wisdom and Father of lights, such com- 
plaints and all occasion for them shall cease. Then 
in thy light shall we see light ; not such as our cor- 
poreal eyes are now blessed with, but light unbo- 
died, incorruptible, unquenchable, uncreated, the 
inaccessible, the true, the Divine light ; that which 
enlightens angels, and is the privilege and joy of 
saints, even the Source of light and life, even thee, 
my Lord and my God, For thou art the light, in 
whose light we shall see light, that is, behold thee, 
and in thyself, and face to face. Which what else 
can it import, but, as thy blessed Apostle hath very 
justly explained it, knowing as we are known ; 
being let into a distinct view and knowledge of thy 
truth and glory ? So that to see thy face is in effect 
to know the power of the Father, the wisdom of 
the Son, the clemency and goodness of the Holy 



25S 



DESIRES FOR FUTURE HAPPIXE55, 



Ghost, and the mysterious adorable union of all 
three in one undivided essence. And thus to see 
the living God, is the most exalted happiness, the 
honour and reward of blessed spirits, the crown of 
glory and eternal bliss, the beauty of peace, the 
paradise of God. the heavenly Jerusalem, and 
that fulness of joy which no finite mind can com- 
prehend. For this is the utmost blessedness of glo- 
rified man. to see him who made heaven and earth? 
the infinitely good Being, which created, and 
saved, and brought him to bliss and glory with 
himself. This sight consists in a clear knowledge of 
him, in loving and admiring, in praising and pos- 
sessing him. For he is the inheritance of his peo- 
ple, even of the spirits whom he hath purchased of 
old. He is their portion, and the recompense of 
their hopes and holy labours. I am thy exceeding 
£reat reward, was his declaration and promise 
to Abraham, and a promise it was every way 
worthy the Divine Maker: for great and noble 
things suit the character of great and noble per- 
sons. Thou indeed, my God, art exalted far above 
all gods, and thy reward is proportionally high, as 
thou art, so is that exceeding great; for thou art 
not one thing and thy reward another, but both 
the same, and both exceeding great. Thou art 
the bestower of the crown, and the crown itself: 
the maker of the promise, and the matter of the 
promise ; the giver and the gift ; the diadem of 
hope bedecked with glory : the desire and the joy 
of thy holy Mies. The sight of thee is therefore all 
that bliss and recompense we can possibly hope for. 
This is eternal life, this thy own wisdom, to know 
thee the only true God, and Jesus Christ whom 
thou hast sent. When therefore we shall see thee. 



DESIRES FOR FUTURE HAPPINESS. 259 

the only, the true, the living, the almighty, infinite 
and incomprehensible Father ; and thy only begot- 
ten Son, whom thou sent into the world for our 
salvation, by the power of the Holy Ghost; when 
we shall see those three persons in the unity of that 
Spirit, one only Divine essence, besides whom there 
is no God ; then shall we actually possess what we 
now solicitously labour after; even that everlasting 
life and glory, which thou hast prepared for them 
that love thee, laid up for them that fear thee ? 
and the portion of them that seek thy face con- 
tinually. 

And thou, 0 Lord my God, who hast formed me 
and preserved me from my mother's womb, suffer 
me not, I beseech thee, to be diverted from this 
one. and distracted in the pursuit of many objects; 
but call in my wandering thoughts scattered upon 
things without, and let me stand collected in my- 
self, and from myself, rise up and fix on thee alone ; 
that my heart may always be in a condition of say- 
ing with thy devout Psalmist, Thou hast said seek 
ye my face — thy face, Lord, will I seek : even the 
face of the Lord of hosts, in the vision whereof the 
everlasting life and glory of blessed spirits in hea- 
ven consists. Let my heart therefore rejoice, that 
it may fear thy name. Yea, let the heart of them 
rejoice, that seek the Lord. But if the heart of 
them who seek him only, be affected with so sensi- 
ble a joy, how ravishing and intense must theirs 
needs be, who do not only seek but find him ? I will 
therefore seek thy face constantly, zealously, in- 
cessantly, that so at length the gate of righteous- 
ness may be opened, and I may go into the joy of 
my Lord. This is the gate of the Lord, the 
righteous shall enter into it. 



260 



DESIRES FOR FUTURE HAPPINESS. 



O glorious kingdom, to the inheritance whereof 
we are advanced, without the melancholy forms of 
death and succession, and whose possession knows 
no change or end ; but one perpetual day, subject 
to no revolution of time ; and never-fading laurels 
upon the head of each triumphant soldier, who 
hath fought manfully, and weathered all the toil 
and hardships of this spiritual warfare ! How do I 
long for that most blessed time, when this poor un- 
worthy creature, the last and least of all my Mas- 
ter's servants, shall be called upon to put off this 
load of sin and corruption, and thus disburdened, 
remove, and fix my habitation in the heavenly city, 
mingling with that harmonious host above, and do- 
ing homage with them in the blessed presence of 
my glorious Lord : released not only from the 
sense, but even the sorrowful remembrances of 
death and suffering, ignorance and infirmity, dis- 
eases and temptations, decays and pains, false plea- 
sures and violent passions, which are our constant 
exercise and misery, while we continue our jour- 
ney through this valley of tears, 



( 261 ) 



MEDITATION LV. 

The Pleasure of Meditating upon God. 

How sweet, O gracious Lord, who in wonderful 
kindness hast so loved and saved, enlivened and 
sanctified, and exalted us, how inexpressibly sweet 
are the thoughts and the remembrance of thee! 
The more I dwell on these reflections, the more I 
feel my soul exhilarated and transported with them* 
The excellences of thy nature, and merciful dispen- 
sations of thy providence, I contemplate with re- 
verence and delight; and feel the joys resulting 
from them swell to a pitch, as high as this dis- 
tance of a sojourner in a strange land admits. 
More I covet earnestly, and daily aspire after, and 
can but covert and aspire after, during my confine- 
ment to a body of flesh and frailty. I am wound- 
ed with the darts of thy love, and burn with eager 
desire of seeing and being inseparably united to 
him whom my soul longeth to enjoy. I will there- 
fore stand upon my guard, and take good heed 
to my ways; I will sing with the spirit, and I will 
sing with the understanding, and exert my utmost 
activity in setting forth the praises of him, who hath 
made me his own by a double title ; first by cre- 
ating, and then by renewing and restoring my na- 
ture. My soul shall mount a,bove the highest hea- 
vens, and in desire dwell with thee continually : 
that however my bodily presence detain me here 
below, yet in my inclinations and affections I may 



262 



THE PLEASURE OF MEDITATING 



reside above, and so my heart be where thou, its 
best and most desirable treasure art. 

But pity, I beseech thee, gracious Lord, the 
impotence and infirmities of thy servant, who, the 
more he contemplates thine infinite majesty and 
goodness, the more conscious he is of his disability 
to rise up to the dignity of that subject. My heart 
is too narrow, and thy unbounded excellences, thy 
beauty, and power, and glory, and love, exceed 
the largest comprehensions of any human mind. As 
the brightness of thy majesty is inconceivable, so 
are the bowels of that everlasting mercy, by which 
thou adoptest them for thy own children, and re- 
ceivedst them to be one with thyself, whom thou 
at first createdst out of nothing. 

Consider, O my soul, the greatness of this love, 
and the noble privileges accruing to thee from it : 
for if thou hast just notions of these things, thou 
wilt be perfectly convinced, that if the enduring 
daily pains and sickness, nay, if the torments of 
hell itself for a season, were made the condition of 
beholding Christ in his glory, and being received 
into the number and society of the blessed above ; 
no sufferings could be so exquisite, that they ought 
not to be gladly entertained, none which would not 
find themselves abundantly recompensed, by obtain- 
ing a portion in that transcendant felicity. What 
though the devils then lay wait for us, and draw us 
into sharp trials of our virtue : what though this 
body be macerated with fasting, fretted with sack- 
cloth, fatigued with toil, and dried up for want of 
sleep; what though my enemy deride, or rail against, 
or create me mischief and disquiet; though cold, or 
want, or pain, or sickness, wear out a tedious life 
in sighs and incessant complaints ; let my strength 



UPON GOD* 



263 



be spent in heaviness, and my years in mourning ; 
let me roar for the very anguish of my heart, and 
my body have no soundness or whole part in it, pro- 
vided I may find rest in the day of tribulation, and 
rejoice at last in the felicity of thy chosen,, and give 
thanks with thine inheritance. 

For how can we esteem that glory according to 
its worth, or what can be a purchase equivalent to 
that happiness, in which the face of every right- 
eous man shall shine as the sun in its strength ? 
When the Lord shall reckon up his people, and 
distribute them into their respective ranks, and the 
degrees of bliss differing from each other, in pro- 
portion to the good they have done in their respec- 
tive bodies ; when he shall put the faithful in pos- 
session of those promises they so long depended upon; 
and in exchange for earthly, give them heavenly 5 
for temporal and transitory, eternal and never- 
fading goods ; and make them who have acquitted 
themselves well in a very little, rulers over much ; 
nothing sure can be added to the happiness of that 
day, when the Lord shall introduce his holy ones 
into his Father's presence, and make them sit down 
with himself in heavenly places, that God may be 
all in all. 

O bliss inexpressible, to see the saints, to be with 
them, to be one of them ; to see God as he is, and to 
possess him for ever and ever ! O let this bliss be 
often in our thoughts, always uppermost, nay, only 
in our desires : for it deserves the whole of us, and 
this is the method of insuring it to ourselves. For 
if the greatness of the prize put you, as well it may, 
upon inquiring how you can ever hope to compass 
it, which way you can deserve it, or what assist- 
ances are necessary for this purpose, the answer is 



264 



THE PLEASURE OF MEDITATING 



short and ready. For God hath so ordained that 
it is in every man's power to he happy, the king- 
dom of heaven suffers violence ; to desire and re- 
solve, and endeavour and strive, is to be qualified, 
and no man ever failed in his attempt, who was 
willing to take by force. 

This kingdom is indeed an invaluable treasure ; 
but yet every man is capable of being a purchaser, 
because the only price God expects for it is a man's 
self. Give but yourself, and this will be looked 
upon as a consideration sufficient. And therefore 
never be discouraged at the disproportion betwixt 
what you can pay, and what you can hope to re- 
ceive : for the purchase is paid by another hand to 
the utmost farthing. This was done when Christ 
gave himself ; and he gave himself, that he might 
ransom you, and make your heart a kingdom for 
his Father to reign in. Deliver therefore yourself 
into his possession, that sin may no longer reign in 
your body unto death, but that God may dwell and 
reign in you by his Spirit, for the attainment of 
everlasting life. 

How eager then, my soul, should we be to re- 
turn to that heavenly city, where our home and our 
privileges are, where we are free denizens, and 
have our names enrolled in the book of God I Since 
therefore we are fellow-citizens with the saints, 
heirs of God, and joint-heirs with Christ, let us 
very diligently represent to ourselves the glorious 
advantages of these characters, and the bliss of our 
native place, in the best light our present thoughts 
can set them. Let us cry out with the prophet of 
old, How excellent things are spoken of thee, thou 
city of God: all thy inhabitants are like them that 
sing. Beautiful art thou for situation, and the joy 



UPON GOD. 



265 



of the whole earth : into thy gates enter neither old 
age, nor decay, nor misery ; no lame or maimed, no 
deformity or defect, but all grow up into a perfect 
man, unto the measure of the stature of the fulness 
ofChrist. 

What can be wanting, what be added, to the 
happiness of that life, which is never threatened 
with poverty or sickness, never molested with 
wrongs or violence, with anger or envy, or exor- 
bitant desire : where all the present necessities of 
nature cease, and the restless ambition of honour 
and power, and riches find no place : where we are 
no longer in fear of any devil, or in danger of his 
temptations, or in so much as a possibility of his 
torments : where neither body nor soul can die, but 
both are endued with a life everlasting, ever de- 
lightful : no casualties, no malice, no quarrels or 
factions, but universal agreement, profound peace, 
and perfect love ; where the day never declines, 
but light is as perpetual as it is glorious ? For that 
city hath no need of the sun, neither of the moon 
to shine in it, but the glory of God doth lighten it, 
and the Lamb is the light thereof. Nay, the saints, 
too, shall shine as the brightness of the firmament, 
and they that turn many to righteousness, as the 
stars for ever. 

Hence there is no night, nor darkness, nor 
clouds, no extremities of heat and cold, but such a 
happy temper in all respects, as no eye hath seen, 
or ear heard, neither hath it entered into the heart 
of any man to conceive ; except those happy souls, 
whom their own experience shall instruct, and 
whose names are written in the book of life. To 
all this we may add the honour and happiness of 
associating with Patriarchs and Prophets, of con- 

z 



266 THE PLEASURE OF MEDITATING UPON GOD. 

versing with Apostles, and Martyrs, and Saints, and 
all those dear relations and friends, who went thither 
before us. These are very glorious advantages ; 
but that which far excels them all is, that we shall 
see the face of God, and ever admire and gaze 
upon, and rejoice in his excellent glory. O hap- 
piness inestimable, when we shall see God as he is 
in himself ; when we shall see him, and enjoy him 
ourselves, and when this sight and fruition shall 
never have any interruption, any end. 



( 267 ) 



MEDITATION LVL 

The Advantages of loving God. 

The soul which is stamped with the image of 
God and is glorious in proportion to her conformity 
with his holiness, hath from her Maker an innate 
principle which reminds her of her duty, and ena- 
bles her either to persevere steadfast with God, or 
quickly to return to him, if at any time, through 
the violence of her passions, or any other imper- 
fections, she be drawn aside. Nor hath she only 
hopes of preserving a spiritual life, by the reviving 
prospect of mercy and pardon, but is allowed to 
aim at higher matters, and aspire to enter into 
strict bonds of inviolable amity with God, and to be 
yoked in love with the King of angels. 

Of such mighty efficacy is love, it brings our will 
to a resemblance of God, and assimilates us to that 
object by inclination, which we already resemble 
by nature ; all which is done, when we love as we 
are beloved. For love is the only motion and affec- 
tion of the soul, which can qualify a creature to 
answer the ends of its Creator, and to make, though 
not a full, yet an acceptable and thankful compen- 
sation for all his goodness to it. Where love takes 
place, it presently gets dominion, and brings over 
all the rest of the affections in subjection to itself. 
Love is of itself sufficient, and pleases for its own 
sake. It is both the duty and the reward; the 
cause and the effect of doing well : by this we are 
reconciled and intimatelv united to God, 



268 THE ADVANTAGES OF LOVING GOD. 



Love makes two minds become one : it inspires 
the same inclinations and the same aversions : it is 
the standard and rule, by which we frame our ac- 
tions and dispositions : it considers things present as 
though they were not ; and looks upon heavenly 
and spiritual things with a pure unprejudiced view, 
It first prevails with men to behave themselves de- 
cently in matters of this world, and then raises their 
thoughts above this world, so to despise all below, 
and at last to fix their view upon those of another, 
and dwell with delight upon the mysterious excel- 
lences of God himself. It lets us into those beau- 
ties of the Divine nature, which are otherwise too 
high and bright for us to behold, and helps us to imi- 
tate what it helps to see and to admire ! 

Love is an enemy to distance and formal respect; 
it gives us confidence in approaching to God, as- 
pires after a friendly and familiar conversation with 
him, and emboldens us to speak to him without fear 
or doubting. He lives to no purpose who lives 
without this grace. But he that keeps his eye al- 
ways fixed upon God, as the supreme, the sole ob- 
ject of his thoughts and desires, he meditates upon 
him, delights in him, is fed and nourished by him. 

A man thus devoted to God, sings his praises, 
pours out prayers to him, reads his word, performs 
every part of his duty, and demeans himself in 
every action of his life with such care and circum- 
spection, as if his bodily eyes saw God present (as 
in truth he is present) with him, in every thing he 
says or does. His prayers are so fervent, and his 
mind in them so exalted, as if it were no longer in 
the body, but translated and wrapt up into that 
glorious place, where thousand thousands of angels 
prostrate themselves before the throne of the ma- 



THE ADVANTAGES OF LOVING GOD. 



269 



jesty on high, and ten thousand times ten thousand 
minister unto him. The soul which is visited by 
love, is effectually awakened out of its sleep : it is 
softened and instructed, and smitten with its force. 
This turns darkness into light ; opens that which 
was shut; warms and fires that which was frozen ; 
smooths the rough and angry, and impatient ; chases 
away vicious, and subdues carnal affections ; cor- 
rects the temper, and renews the spirit of the inner 
man. It is an effectual check to the follies and the 
levities of youth, and a strong guard against spi- 
ritual danger and temptations. So sensible, so 
strong is the power of love, when cherished and 
present with us ; but when this cools or quite goes 
out, our good dispositions languish and die, and can 
no more be preserved than fire without fuel, or the 
boiling of a pot, when the heat is taken from 
under it. 

Great indeed are the advantages of this virtue, 
which gives the soul immediate access with confi- 
dence to God, and stands in no need of any intro- 
ducer, which preserves a close union with him, and 
consults him freely upon any emergency that re- 
quires his counsel and help. A soul thus affected 
hath God continually in its thoughts and discourse, 
and despises, disdains every thing besides. All its 
reflections, all its conversation relish of this love, so 
entirely is the man in the possession of it. The 
way to know God truly, is to love him. It is to 
very little purpose that we read, or meditate, that 
w T e hear, or preach, or pray, if this be not at the 
bottom of our religious exercises: for by loving 
God we come to love our own souls, and to be soli- 
citous for their safety and true happiness. The 
end of God's loving us, is, that w r e may love him in 

z2 



270 



THE ADVANTAGES OF LOVING GOB* 



return ; and the requiring this at our hands, is a 
fresh instance of his favour, because he knows that 
they who love him are sure to be happy upon that 
very account. 

The soul that loves, renounces all its own appe- 
tites, and attends to this only, that so it may an- 
swer the end of being loved by loving again. 
And though in our payment of this tribute we be 
never so profuse, yet what, alas ! is this in compa- 
rison of that inexhausted source of love, ever run- 
ning over, ever flowing in upon us? For we greatly 
mistake, if we have the vanity to imagine, that in 
what we pay, and what we receive, the soul and 
God, the creature and the Creator, can ever meet 
upon equal terms. But if a man love with his 
whole heart, though this be nothing as to any in- 
trinsic value of its own, yet it is esteemed not to be 
defective, because he is capable of no more. Let 
not the soul then that thus loves God be discouraged; 
the only just cause of fear is, when we do not love 
him as we may and ought. 

The soul that loves after this manner, is eager 
in her wishes, fixed in her desires, lays no stress 
upon her best actions, but thinks all she can do too 
little ; is not terrified by the majesty of God, but 
ravished with delight in the contemplation of his 
mercy, takes sanctuary in his goodness, and con- 
verses with him frequently and freely. This does, 
as it were, carry the man out of himself, and make 
him act separately from his bodily senses, that he 
seems to have no longer any regard to himself, but 
is entirely swallowed up in God. Nor are these 
airy and romantic notions, but such as every one's 
own experience will confirm to him, when trans- 
ported with the unspeakable sweetness of heavenly 



i 



THE ADVANTAGES OF LOVItfG GOD. 271 

meditations. He does then as it were make an es- 
cape from every other object, that he may be di- 
verted and interrupted by no other thoughts, but 
enjoy perfect happiness, and give himself up en- 
tirely to God. Nothing could add to this ravishing 
satisfaction, were but the continuance equal to the 
intenseness of it. For the love of God contracts an 
intimate acquaintance with him, that acquaintance 
begets an assurance, that assurance creates a sensi- 
ble delight, and that delight breeds a desire of more 
and greater intimacies. A soul thus inflamed is 
full of longings and thirstings, and often cries out 
with the psalmist, Like as the hart panteth after 
the water-brooks, so panteth my soul after thee, O 
God. 

Love brought down God to men : this induced 
him to dwell among men ; this moved him to be 
himself made man : he in his nature is invisible: but 
this rendered him not only visible, but, in wonder- 
ful condescension, like to his own servants ; it was 
love that wounded him for our transgression : in- 
comprehensible, unexampled love, that made his 
soul heavy to the death, and poured out his heart's 
blood upon the cross. Love, that provided a sure 
retreat for miserable sinners, by opening that pas- 
sage to their Saviour's heart. By this, thither now 
I can betake myself, and what 1 want of merit of 
myself, supply out of the bowels of my pierced Re- 
deemer. There is a perpetual spring of mercy, and 
through the wounds in his body I can approach the 
recesses of his soul. These sufferings unlock the 
mystery of godliness, and show me that tender com- 
passion of my Lord, w ? hereby the day-spring from 
on high visited lost wretches, when they sat in 
darkness, and in the shadow of death. 



272 



THE ADVANTAGES OF LOVING GOD. 



I love thee, 0 my God, and desire to love thee 
every day more fervently. For thou art beautiful 
and amiable above the sons of men, and deservest 
an affection equal to thy own adorable and incom- 
prehensible excellences. Equal to the marvellous 
instances of goodness, of which thy unspeakable con- 
descension in working out the eternal salvation of 
mankind, hath given such plentiful, such astonish- 
ing proofs. 0 let that fire descend into my heart, 
which burns with a bright and holy flame, never 
languishing, never to be quenched. May every 
part of me feel the kindly heat, may it expand it- 
self, and burn up every other passion : that all the 
dross of vain and polluted passions and desires being 1 
entirely consumed, I may be turned all into love, 
and know no other object of that love but thee 
alone, my dearest, and most lovely Saviour. 

May this glorious sight make me forget my suffer- 
ings, soften, and even recommend my present trou- 
bles, leave me no longer grovelling upon the dust, 
but enable me to leave earth and its vain objects 
behind. So that I may then look down with dis- 
dain upon the tumults and dangers, the follies and 
miseries of this world : and w r ith a mind perfectly 
composed, may rest myself upon thee, the true, the 
holy, the undisturbed peace of every truly pious and 
devout Christian. 



( 273 ) 



MEDITATION LVIL 

Safety in hte Death of Christ. 

When any sinful imagination solicits me, I will 
straight take sanctuary in my Saviour's wounds. 
When the flesh weighs down my soul, the remem- 
brance of his sufferings shall break all my fetters, 
and set me free by heavenly thoughts again. When 
the devil lays his snares to entrap and destroy me, 
I will flee for help to the mercies of my dying Lord, 
and the enemy shall soon feel himself disappointed 
and retire from me. If lust be kindled in my breast, 
and stir my body to rebellion, I will reflect on the 
agonies of the Son of God for my sake, and those 
impure fires shall be quenched. In any sort of suf- 
fering or distress I can find no comfort, no relief 
comparable to the consideration of my afflicted Sa- 
viour : in his wounds I can lay me down and sleep 
securely ; these are my defence and the support of 
my soul in any temptation that assaults me, in any 
affliction that befalls me. 

Christ died for us ; surely then the bitterness of 
death is past, and nothing can be so grievous to 
human nature, that it may not be mollified by this 
consideration. In that death of his, is all my hope 
and trust; I plead no other merit, I ask no other 
refuge ; this is my health, my life, nay, my second 
and better life, my resurrection from the dead. His 
mercies are great, immeasurably great, and how 
worthless soever I may be in myself, yet while I am 
looked upon as having a share in these, I cannot be 



274 SAFETY IN THE DEATH OF CHRIST. 



rejected or despised. For his mercies prove him 
willing to save, and therefore his power is no longer 
a terror, but my best security, 

I am indeed a very grievous sinner, and my con- 
science upbraids me with numberless and heinous 
transgressions against God and his most righteous 
laws ; but notwithstanding these reproaches of my 
own breast make me sometimes uneasy and afraid, 
yet do I not despair ; because where sin hath abound- 
ed., there grace hath much more abounded. Nay, 
I must not. I dare not despair: for this were to bind 
one fault upon another, and to aggravate all the 
wickedness I had ever been guilty of before. For 
he that despairs of forgiveness for his offences., does 
in effect declare, that God is not merciful : and by 
distrusting,, robs him of his beloved attribute, which 
is the highest outrage and injustice that any man 
can possibly commit against God. He does, as much 
as in him lies, bear testimony in contradiction to 
that love, and truth, and power, which are the only 
foundation, on which all hopes are built. For how 
could I hope had not his love adopted me, had not 
his truth promised, had not his power redeemed 
me? Let then my foolish misgivings murmur within 
me never so importunately, let them ask me never 
so insultingly, what can I pretend to, or how dare 
I presume to suppose, that any deserts of mine 
should procure me so excellent, so very dispropor- 
tionate a reward; still my hope stands firm, and I 
shall reply with assurance, as St. Paul had left me 
a pattern, I know whom I have believed, and am 
persuaded, that he who made me his own son by 
adoption, loves me exceedingly ; that he who is 
true, will be as good as his word, and that he who 
is Almighty can lie under no temptation, not to 



SAFETY IN THE DEATH OF CHRIST. 



275 



Enake it good; he can perform his promise to the 
uttermost, and the very promising shows him as 
willing as he is able to do it. 

My sins are not only great, but many ; but neither 
their quality nor their number terrifies me, when 
the death of my Saviour comes into my mind ; be- 
cause I know they cannot in either respect out- 
weigh his sufferings upon my account. The nails 
and spear proclaim my deliverance, and attest my 
reconciliation with Christ, provided I sincerely love 
him. The soldier opened me an entrance into his 
side, and into the clefts of those wounds I can re- 
treat with safety. If any man be afraid of his con- 
dition, let him learn to love ; for this love will be 
sure to cast out all anxious and desponding fear. 
Our Redeemer stretched out his arms upon the 
cross, by that posture to signify his readiness to re- 
ceive sinners into his embraces, when they flee to 
him for succour. In those dear arms I delight to 
live, and in them I desire to die. There can I with 
a light and joyful heart sing with the Prophet, I 
will magnify thee, O Lord, for thou hast set me 
up, and not made my foes to triumph over me, 
Our kind Saviour bowed his head when he gave 
up the Ghost, and in so doing stooped down to meet 
and to kiss his beloved ones. And every one of us 
may be properly said to kiss our Lord, every time 
we feel our hearts sensibly wounded, and devoutly 
affected with his love. 

And shall not this be the constant effect of our 
meditations upon it ? Yes sure, my soul, since thou 
art honoured by the impress and character of thy 
great Maker, since thou art ransomed with the 
most precious blood of thy Redeemer, since thou art 
betrothed to this Divine spouse by faith, endowed 



276 



SAFETY IN THE DEATH OF CHRIST* 



with his Spirit, adorned with his graces, and ad- 
vanced to the dignity of angels in his gracious de- 
signs for thy everlasting felicity ; do thy diligence 
to love him, who hath so wonderfully loved thee : 
set thy heart upon him, who sets his upon thee ; 
seek him who hath so solicitously sought thee ; 
whose goodness hath prevented thee, and is the 
cause of thine. He is the merit, he the reward, he 
the fruit and the end of thy love. Conform thy- 
self therefore in all things to him ; let his care ex- 
cite thine, his leisure entertain thine, be clean with 
the clean, and holy with the holy. Such as thou 
pretentest thyself before God, such apprehensions 
it is plain thou entertainest concerning him. If 
thou believest him full of meekness, and goodness, 
and mercy, thou canst not but conclude, that he 
expects all his children should be gentle and kind, 
compassionate and humble. Strive to be like him 
then, and let this likeness prove, (for nothing else 
can prove it,) that thou dost truly love him, whose 
compassion brought thee out of the mire and clay, 
and drew thee back from the bottomless pit of de- 
struction. 

Choose him for thy friend, and prefer him before 
all other friends, who when all other confidences 
forsook and betrayed thee, was the only one that 
stuck close to thee in thy extremity. In the day 
of thy death, when no friend else will or can do 
thee service, he will not desert thee : then will this 
kind Saviour be sure to stand by thee, and save 
thee from the reproof of him that would eat thee 
up ; deliver thy soul from those roaring lions that 
wait ready to tear it in pieces, and carry it up on 
high through unknown ways; bring thee to the 
heavenly Jerusalem, and place thee amongst angels 



SAFETY IN THE DEATH OF CHRIST. 277 

in his own presence, where thou shall hear that 
heavenly song, Holy, holy, holy, Lord God Al- 
mighty ! There is the voice of joy and health, of 
thanksgiving and praise, and never-ceasing hallelu- 
jahs: there is the perfection of happiness, and 
glory, and gladness, and every thing desirable and 
good. 

Pant eagerly, my soul, and let all thy desires 
loose after this blessed place: that thou mayest 
come into that city above, of which such glorious 
things are spoken. And love will carry thee thither, 
how steep soever the ascent may seem. F or this 
surmounts all difficulties, and leaves nothing impos- 
sible to the person actuated by it. This takes fre- 
quent flights thither even while upon earth, and 
walks with great freedom through the streets of 
Jerusalem above; it visits the Patriarchs and Pro- 
phets and Apostles, beholds with wonder the regu- 
lar armies of martyrs and confessors, and the beauty 
of chaste and holy virgins. In short, both heaven 
and earth, and every thing in each, are ever incul- 
cating this duty ; that I ought to love the Lord my 
God with all my heart, with all my mind, will all 
my soul, and with all my strength. 



A a 



{ 278 ) 



MEDITATION LVIII. 

The Marks of True Love. 

The man that truly loves God is always think- 
ing when he shall be so happy as to be with him, 
when he shall leave the world, and make an 
escape out of this prison of corruption, that his 
soul may be free, and find perfect ease and peace : 
and even while in the flesh, he lives not after the 
flesh, but sends his thoughts and desires up to hea- 
ven before him ; sitting or standing, in motion or at 
rest, in every posture, in every action, he keeps 
God continually in his mind. He is very zealous in 
persuading others to love God, and representing to 
them the duty and advantage of doing so ; he 
endeavours to convince them how pleasant this is, 
and how unsatisfactory and tormenting the love 
of the world. And to prove that all this is not mere 
cant and affectation, his temper, his whole conversa- 
tion, speak him to be in very good earnest, and con- 
firm the truth of his arguments. 

Upon the honours and riches of this present life 
he looks down with a just disdain ; pities or de- 
spises the misery of those who take such pains about 
them ; shows how extremely foolish it is, to place 
one's confidence in things that are continually fly- 
ing from one; wonders at the blindness and stu- 
pidity of the wretches that doat upon them ; and 
that every body does not see so little in them as to 
quit these for somewhat more substantial. He is 
satisfied, that would they submit to make the expe- 



4 



MARKS OF TRUE LOVE. 279 

riment without prejudice or passion, all the world 
would approve his better choice, find inexpressible 
pleasure in what he loves, and be fully satisfied in 
the truth of that which is to him evident beyond a 
doubt. He frequently entertains himself with the 
contemplations of God. and feels a wonderful com- 
fort and refreshment from them ; the more sensible 
and sweet in proportion as they are oftener repeat- 
ed : for that which is always worthy of our praise 
and love, cannot but be always delightful to our 
thoughts. 

This is indeed the true peace of the soul, when 
it gets loose from all distraction of thought, and 
contracts all its desires into God alone, as their pro- 
per centre. This leaves no vacant space for other 
inclinations, but all is full of that which employs it, 
and entirely contented with the pleasure resulting 
from thence. And if any time it happen, (as some- 
times during this frail state it will) that any trifling 
thought, or multiplicity of business come in between, 
all this is looked upon as a digression or imperti- 
nence, and the man makes all the haste that possi- 
bly he can, back to his main point. To dwell upon 
any thing else he looks upon as a punishment like 
that of being banished from one's own country. 
For as there is no moment of our lives, in which we 
do not taste some fresh instance of God's goodness, 
so should there be none in which this great Bene- 
factor, who is continually present by his mercies, 
should not be present also in our thoughts and 
thankful remembrances. 

This consideration must needs make the fault of 
those men very great, who when they come to 5 
and converse with God in prayer, presently dismiss 
all their devout affections, and behave themselves 



280 



MARKS OF TRUE LOVE. 



as though he neither saw nor heard them. And 
thus does every one who pursues his own sinful or 
worldly designs, and prefers some worthless crea- 
ture, by which his mind is easily diverted from bet- 
ter and more important considerations. And he 
prefers such before God, who employs more of his 
pains and thoughts upon this, than he does upon 
God; who ought to be perpetually there, and con- 
stantly remembered as our Creator, adored as our 
Redeemer, waited for as our Saviour, feared as our 
Judge. 

Consider therefore, man, when the world begins 
to get within thee 5 what thou art doing, and where 
this course will end : withdraw thyself by degrees 
from business and noise ; and run aw r ay from the 
confusion and perplexity of a distracted mind. 
Unload thy cares, and give a little of thy time to 
God: enter into thv chamber and commune with 
thy own heart: let none be admitted into these 
retirements, besides Him, and such assistants as 
may be useful in the search after him. Then let 
thy heart sincerely profess with the Prophet, Thou 
hast said, seek ye my face — thy face, Lord, will I 
seek. Yea, Lord, I covet earnestly, but all in vain, 
except thou teach my heart, where and how to 
find thee. For if thou art not here, whither shall 
1 go to look for thee ? But if thou art not only here, 
but every where, how comes it to pass, that I do 
not discern thee? I am told thou dwellest in the 
light, which no man can approach unto ; and how 
vain is the attempt to go in quest of a person inac- 
cessible 1 Or who shall conduct me thither, that I 
may see thee there, whither it seems no human 
power can come ? But by what marks should I dis- 
tinguish thee, having never seen thy face ? What 



MARKS OP TRUE LOVE. 



281 



shall this miserable stranger do, that longs impa- 
tiently to behold thee, laments his distance, and 
knows not how to shorten it ; would gladly find 
thee, and cannot tell where thou dwellest ; desires 
to possess thee, and yet does not know thy face? 

O Lord, thou art my God, and I thy creature, 
doubly thy creature, by nature first, and afterward 
by grace : all I ever had, and all I hope for, is of 
thy hand alone, and yet I have not seen thee at any 
time, neither known thee : nay, for this very end 
was I created, that I might see thee, and have not 
all this while attained the intent of my creation. 
Hard fate of them, who answer not the end for 
which they were at all ! Yet such is now the case 
of miserable man ; he is fallen from the happiness 
to which he was designed, into the misery which 
was never intended for him. That is departed from 
him, without which there can be no happiness ; and 
that remains with him, which in its own nature is 
exquisitely miserable. Man did once eat that an- 
gels 7 food, which he now hungers after ; but now 
he eats the bread of affliction, with which he then 
was utterly unacquainted. I hunger after thee, O 
Lord, let me not be sent empty away; but gratify 
the appetite which thou hast approved, which thou 
thyself hast infused. 

Teach me how to seek thee ; for even this I can- 
not do without thy guidance : nor can I find thee, 
till thou art pleased in mercy to show thyself to 
me. Let me so seek as to desire, and so desire as 
diligently to seek thee ; so love as to find : and so 
find as entirely to love thee. 



a a 2 



( 282 ) 



MEDITATION LDL 

The Happiness of the Saints, 

Why dost thou then, deluded creature, let thy 
desires run wild upon variety of objects, and from 
these vainly expect, that soul and body should be 
happy ? Love that one good, in which all others 
centre, and this will answer all thy wishes : what- 
ever can contribute to the perfection of thy outward 
or inward man, is there to be met with in abun- 
dance. If beauty delight thee, the righteous are 
promised to shine as the sun : if activity or strength, 
or freedom of operation, w 7 hich no resistance can 
obstruct, remember they shall be as the angels of 
God, and that which is sown a natural body shall 
be raised a spiritual body ; that is, it shall resemble 
those spirits in its activity and penetration, and 
powers, though not in nature and substance. If 
length of days and a sound constitution be thy 
desire, there shall be health unimpaired, and im- 
mortality ; for the just shall live for ever, and their 
health is of the Lord. If gratification of desires to 
the full, they shall be satisfied when they wake up 
after their Lord's likeness. If musical entertain- 
ment, there the angels never cease their melodious 
praises to God: if any chaste pleasures, of such 
God shall give them to drink, as out of a river. If 
wisdom, the most wise God shall then unlock his 
treasures, and let them into the knowledge of his 
own mysterious nature and providence. If friend- 



HAPPINESS OF THE SAINTS. 



2SS 



ship, there they shall love God above themselves, 
and one another as themselves; and God shall love 
them more than they love themselves. If perfect 
agreement, there shall be but one soul and one will, 
for they shall all have no will but God's. If power, 
they shall be absolute masters of their own will, as 
God is of his : for as God can do whatever he pleases 
by his own power, so they shall be enabled to do 
whatever they please, by and through him ; for as 
they shall will nothing but what he wills, so he wills 
whatever they will, and therefore whatever they 
will must needs be accomplished. If honour and 
riches, God shall make his faithful and good ser- 
vants rulers over many things ; nay, they shall be 
dignified with the title of gods, and the sons of 
God, and shall be actually heirs of God, and joint 
heirs with Christ. If secure possession, they shall 
have as much assurance, that no part of their hap- 
piness shall ever forsake them, as they can have 
that they can never consent to part with it ; and 
that God who loved them so as to vest them in it, 
can never take it away from them he loves so 
dearly against their consent ; or as they know that 
nothing is stronger than God, or can separate be- 
tween him and them. And who can conceive the 
excellency and greatness of that joy, which must 
needs result from so inconceivably excellent and 
great a good ? 

O heart of man, ever wanting somewhat to make 
up thy satisfaction, every day exercised with pains 
and sorrows, and almost quite oppressed with the 
mighty weight and uninterrupted succession of mi- 
series, how wouldest thou exult, should all this bliss 
flow in upon thee ? Ask thy most secret recesses 
whether they could so expand themselves, as to re- 



384 



HAPPINESS OF THE SAINTS. 



ceive the joy which must needs spring up from such 
exquisite happiness, considered purely as thy own* 
But further yet, consider that if any other person, 
equally dear to thee as thy own self, should enjoy 
the same happiness, this would double thy joy, be- 
cause thou wouldest be as glad for his sake as for 
thy own. Again, if two, or three, or more, thus 
dear to thee, were in the same blessed condition, 
this joy would be multiplied equally for every one 
of these. Now according to this way of arguing, 
what can we suppose will be the rejoicing in hea- 
ven, where angels and saints innumerable partake 
of the happiness, which I have been but very im- 
perfectly describing, and every one of these united 
in a charity so fervent, that none of them loves any 
of the rest less than himself, and consequently will 
rejoice for each of them as much as for himself? 

If then the heart of man be scarce large enough 
to contain his joy, for his own single happiness, how 
shall it find room for so many joys so vastly increas- 
ed, so often multiplied? Again, in regard we natu- 
rally rejoice in the felicity of another in proportion 
to the love we bear to that person ; it will follow 
from hence, that since in that state God is incom- 
parably more dear to every saint, than that saint 
is to himself, and all his brethren to him ; every 
saint will consequently feel more satisfaction, and 
exult incomparably more in the glory and blessed- 
ness of God, than he will in his own and all his 
brethren's put together. And if they so love God 
with all their heart, and all their mind and soul, 
that even all their heart, and mind and sou], 
wants room for the largeness of their affection; 
they will certainly rejoice too with all their heart, 
and mind, and soul, so exquisitely, that even all 



HAPPINESS OF THE SAINTS. 



285 



their heart, and mind, and soul, shall overflow and 
be too narrow to contain the fulness of their joy. 

Tell me then, O my God and my Lord, my hope 
and the delight of my heart, whether this be the 
joy meant by thy blessed Son, when he says to his 
disciples, Ask and ye shall receive, that your joy 
may be full. For I have here discovered a joy, 
that seems not only full, but even more than full; 
since, after all our faculties are filled, there still re- 
mains fresh matter for rejoicing ; matter more than 
can be comprehended, more than can ever be ex- 
hausted : and therefore the whole of that joy can 
never enter into the persons partaking in it, but 
they may very properly be said to enter into the 
joy of their Lord. 

Say then, Lord, and inform thy servant, whether 
this be the joy, into which thy faithful servants 
shall enter, w 7 hose diligence in improving their 
Lord's talents shall be accepted in the great day of 
account. But that, I am told, is a joy never yet 
seen, or heard, or so much as conceived by any 
human mind ; and consequently have not yet either 
in words or thoughts come up near to the excel- 
lence of that joy prepared for thy chosen. In short, 
their joy shall be equal to their love, and their love 
equal to their knowledge of thee : and certainly 
the perfection of their love and knowledge of thee 
in the next life, must needs exceed all that ever 
eye hath seen, or ear heard, or the heart of man 
conceived, 



( 286 ) 



MEDITATION LX. 

Final Devotion to God. 

Grant me then, even me, my dearest Lord, to 
know thee, and love thee, and rejoice in thee. 
And if I cannot do these perfectly in this life, let 
me at least advance to higher degrees every day, 
till I can come to do them in perfection. Let the 
knowledge of thee increase in me here, that it may 
be full hereafter. Let the love of thee grow every 
day more and more here, that it may be perfect 
hereafter ; that my joy may be great in itself, and 
full in thee. I know, O Lord, that thou art a God 
of truth, O make good thy gracious promises to me, 
that my joy may be full. And till it be so, let my 
mind meditate, my tongue speak, my heart desire 
and love, my soul hunger, my flesh thirst after it, 
and my whole nature gasp and pant most earnestly 9 
till I actually enter into the joy of my Lord, there 
to remain for ever and ever. 

For wretched is that soul, whose endeavours and 
desires are fixed on any other object, by a thirst 
always tormenting, but never refreshed, never satis- 
fied. The end of living is lost to them who love 
not God ; and he who desires life for the sake of 
any thing besides, is nothing, and aims at vanity 
and nothing. He who will not live to thee, he that 
is wise for any other purpose, is no better than a 
fool. To thee, therefore, gracious Lord, I commit, 
bequeath, devote myself, from whom alone my 
whole being, and life, and knowledge is derived : in 



FINAL DEVOTION TO GOD. 



287 



thee is all my trust and confidence, from whom I 
expect my second and better life. I desire, and 
love, and worship thee, with whom I hope to dwell 
and reign, and be happy to all eternity. The soul 
which seeks and loves not thee, dotes on the world, 
and is a slave to sin ; always in bondage, never at 
ease, never secure. Let my soul, gracious LorH 5 
be ever employed in thy service, my present so- 
journing tend ever to thee, and my heart be ever 
inflamed with the desire and love of thee alone. 

Let this be my rest, and the contemplation of it 
my joy and comfort in the days of my pilgrimage. 
Let me be sheltered under the shadow of thy wings 
from the storms of anxious and worldly cares ; and 
when the winds blow and the waves swell, let this 
be my harbour and soft repose. O God, rich in 
goodness, and the bountiful giver of heavenly de- 
lights, sustain my faintings, relieve my hunger, 
break the bonds of my captivity, heal my wounds, 
and repair my breaches, Behold I stand at the 
door and knock; let that tender mercy, which from 
on high hath visited us, command the door to be 
opened, that I may go in to thee, and rest in thee, 
and be refreshed abundantly with thy heavenly 
sustenance. For thou art the bread and the foun- 
tain of life ; thou art the brightness of everlasting 
light ; thou art every thing by which those pious 
spirits are supported and comforted; who love and 
live to thee. Enter then, into my soul, and adorn 
and make it, such as thou will not disdain to in- 
habit. Thou hast my whole heart, I know no rival 
passion, I burn with no other desire, I delight in 
the remembrance of no other object. 

May a peaceful calm compose all my thoughts, 
the load of mortality and misery grow lighter, and 



/ 



288 FINAL DEVOTION TO GODc 

all the tumult of worldly cares and troubles be 
hushed in silence and profound tranquillity. May 
I feel my heart glow, my mind ravished with ecsta- 
cies of pleasure, my memory grow vigorous and 
strong, my intellectual powers wholly devoted unto 
thee. 

Enable me, blessed Jesus, I beseech thee, to lay 
aside the weight of fleshly lusts, and exchange my 
worldly desires and affections for those of thee and 
heaven. Let my body be in constant subjection to 
my soul, my senses to reason, and my reason to thy 
grace ; that so both the outward and inward man 
may be ever obedient, and disposed to do thy will. 
Fill my heart, my mouth, and all my bones with 
thy praise. Enlighten my understanding, and exalt 
my affections, that I may soar upwards to thee ; and 
set me free from those fetters which fasten me down, 
and are an incumbrance to me, that I may leave 
all here below, and serve, and fix, and dwell upon 
thee alone. And unto thy holy name, be ascribed 
all the glory and praise, for ever, Amen. 



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